Sri Gaudiya Kanthahara

Jewels
"One day at noon two guests came to have darsana of Mayapura Dhama. Their names
were Atulacandra Bandopadhyaya and Atulakrsna Datta, and they were both highly
placed officials in the Indian Railway. . . Sri Vinodabihariji Brahmacari [Srila Bhakti
Prajnana Kesava Goswami) then took both of the men to have darsan of Srila
Prabhupada (Srila Bhaktisiddhanta Sarasvati Thakura)]. They were deeply impressed
by his powerful hari-katha. . . Gradually they developed such a desire to hear hari-katha
that they began to come to the matha as their work permitted. After some time
Atulachandra Bandopadhyaya surrendered to Srila Prabhupada, completely renouncing
home, wife, sons and everything. . . After harinama diksa, Atulacandra became
Atulacandra Bandopadhyaya Bhaktisaranga. He began to raise funds among pious,
wealthy merchants in Calcutta, Dehli, Bombay and other major cities. Once they heard
his harikatha, these people would send truckloads of rice, dahl and vegetables for matha
seva. In addition he established preaching centers and asramas in those cities, and was
also editor of the weekly magazine Gaudiya. After Srila Prabhupada's disappearance he
took sannyasa and his name became Sri Srimad Bhaktisaranga Gosvami Maharaj. Until
his death he had great faith in our most worshipable Gurupadapadma and considered
him his intimate friend. . .
"The other gentleman, Atulakrsna Dattaji, also gave up his government service and
came with his family to Caitanya Matha. After receiving harinama-diksa initiation from
Srila Prabhupada, he began to perform ekantika bhajana (exclusive worship of the
Lord). He compiled Sri Gaudiya Kantahara ("The Necklace of the Gaudiya Bhaktas").
This excellent book contains a collection of verses from the Vedas, Upanisads, and other
sastras which establish the siddhanta of suddha-bhakti."
---excerpted from Acarya Kesari Sri Srimad Bhakti Prajnana Kesava Gosvami, His Life
and Teachings, by Tridandisvami Bhaktivedanta Narayana Maharaja. pp.36,38

Table of Contents
The First Jewel: GURU-TATTVA
The Guru Principle
One must accept a genuine guru in the proper disciplic line: 1.1 - 12
A qualified guru and disciple are hard to find: 1.13
A genuine guru knows krsna-tattva, the truth about Krsna.
A genuine guru is surrendered to Krsna, and is well-versed in all the Vedic literatures: 1.14
A guru is a goswami, master of the senses: 1. 16
A pure devotee is the guru of all the varnas and asramas: 1.17 - 20
A real guru is an acarya of sambandha-jnana: 1. 21
Who is an acarya?:1.22 - 27
The "Inconceivable Oneness and Difference" of guru, Vaisnava, and Krsna: 1.28 - 31
The two kinds of instructing gurus: caitya guru and mahanta guru: 1.32.
By the mercy of Krsna, one obtains the mercy of guru: 1.36
Guru is nondifferent from Rupa Goswami: 1.37 - 39
Guru is krsna-sakti, and is known as mukunda-prestha: 1.40
Gurudeva is gaura-sakti, and gaura-priyattama, the dearmost of Sri Gauranga: 1.41 - 42
One who becomes a guru in name only commits a great offense: 1.43, 44
Mundane scholarship alone is no qualification for becoming a guru: 1.45
A nondevotee cannot be a guru: 1.46
Bogus gurus: 1.47,48
The injunction to abandon a bogus guru: 1.49 - 51
One should abandon a guru who is envious of Vaisnavas: 1.52
A materialistic, professional, family guru must be given up: 1.53
One who rejects a false guru must accept a real guru: 1.54
Why become a disciple?: 1.55
One who thinks that the guru is an ordinary man goes to hell: 1.56
He finds his attempts at spiritual progress useless: 1.57
One must approach a guru for transcendental knowledge: 1.58
Gurudeva takes one beyond knowledge to jnana-sunya-bhakti: 1.59
Sri Gurudeva is nondifferent from Nityananda: 1.60 - 61
What is the authorized sacred tradition?: 1.62
Lord Brahma: the original teacher: 1.63
Sriman Madhvacarya - the sampradaya acarya: 1.64
The Brahma-Madhva-Gaudiya disciplic succession (guru-parampara : 1.65

The Second Jewel: BHAGAVAT-TATTVA

The Bhagavata Principle
Srimad-Bhagavatam is the crown jewel of all revealed scriptures: 2. 1,2
Srimad-Bhagavatam is the ripened fruit of the Vedic desire tree: 2.3
Srimad-Bhagavatam is the literary incarnation of Krsna: 2.4
Srimad-Bhagavatam is the Paramahamsa-Samhita: 2.5
Srimad-Bhagavatam is the spotless Purana: 2. 6
It is the commentary on Vedanta, Mahabharata, gayatri mantra, and the Vedas: 2.7 - 12
Srimad-Bhagavatam is the essence of all the Vedas, Puranas and Itihasas: 2.13
One who relies on the Vedanta commentary of Sankaracarya is lost: 2.14
Srimad-Bhagavatam reveals the inner meaning of Vedanta: 2.15
Srimad-Bhagavatam is the cream of the Vedas and the very form of Krsna: 2.16 - 18

Srimad-Bhagavatam is a self-manifest, eternal reality: 2.19

Srimad-Bhagavatam is transcendental: beyond sensual experience: 2.20
There are two kinds of Bhagavatas: book Bhagavata and the bhakta-bhagavata: 2.21 - 24
The inconceivable nature of Srimad-Bhagavatam: 2.25 - 27
Srimad-Bhagavatam can only be understood through the Vaisnavas: 2.28, 29
Srimad-Bhagavatam should be studied under the guidance of gurudeva: 2.30
One should study Srimad-Bhagavatam in the light of the previous acaryas: 2.31
Those who do not recognize Srimad-Bhagavatam are doomed: 2.32 - 34
Those who are proud cannot drink the nectar of Bhagavatam: 2.35
It is prohibited by the scriptures to lecture on Srimad-Bhagavatam as a profession: 2. 36
Who would not hear the message of Srimad-Bhagavatam?: 2. 37
Further prohibitions against lecturing on Srimad-Bhagavatam for money: 2. 38
One should not hear Srimad-Bhagavatam from nondevotees: 2. 39
The eighteen Puranas: 2.40
The eighteen Puranas have three divisions: sattvika, rajasika, and tamasika: 2. 41,42
What is to be known as sastra or scripture?: 2.43
What is to be known as Pa-caratra?: 2.44,45
The words of the Pa-caratra are as good as God: 2.46
Narada Pa-caratra is the cream of all Vedic literatures: 2.47,48
Narada Pa-caratra is Authorized: 2.49

The Third Jewel: Vaishnava-Tattva

The Vaishnava Principle
The definition of a Vaisnava: 3. 1
The different kinds of Vaisnavas: Pa-caratrika and Bhagavata: 3.2
Three kinds of devotees:
Arcan-marga, or deity worship, and neophyte devotees: 3. 3
Arcan-marga and the intermediate devotees: 3. 4
Arcan-marga and the advanced devotees: 3. 5
Three kinds of devotees in relation to krsna-prema:
The symptoms of the neophyte devotee or kanistha-adhikari vaisnava: 3. 6
The symptoms of the intermediate or madhyama-adhikari vaisnava: 3. 7 - 8
The symptoms of the topmost devotee or uttama-adhikari-vaisnava: 3.9, 11
Further symptoms of the most advanced devotee: 3. 12 - 18
The Paramahamsa Vaisnava: 3. 19
A description of the three kinds of devotees from Caitanya-Caritamrta: 3. 20
Sri Caitanya Mahaprabhu Himself explains the three kinds of devotees:
A Vaisnava: 3. 21
A superior Vaisnava: 3. 22
The topmost Vaisnava.: 3. 23
Who is a Vaisnava?: 3.24
The twenty-six qualities of a Vaisnava
Surrender to Krsna is the natural and essential quality of a devotee:
The other twenty-five qualities are secondary and marginal: 3.25
The Vaisnava sees with equal vision: 3. 26,27
The Lord Himself is conquered by His devotees: 3.29, 30
A Vaisnava is supremely merciful: 3. 31, 32
The glories of the Vaisnavas: 3.33, 34, 35
The glories of the servants of the Vaisnavas: 3. 36
Further glories of the Vaisnavas: 3. 37 - 38
Without taking shelter of the Vaisnava, all knowledge is lost: 3. 39
Vaisnavas alone are really merciful to the most fallen: 3.40
The glories of exclusive Vaisnavas: 3. 41, 42
Vaisnavas are very rare: 3. 43 - 45
Out of many liberated souls, a pure devotee is very rare: 3. 46, 47
A Vaisnava cannot be understood with mundane knowledge: 3.49
A Vaisnava is paradumkha-dumkhi: compassionate for the sufferings of others: 3. 50 - 53

A Vaisnava is transcendental, supramundane: 3.54

A Vaisnava's birth, family, and nation are of no importance: 3. 57
A pure devotee is even dearer than one's own family: 3. 61
The twelve mahajanas: 3. 62
Important devotees: 3. 63
Prahlada is the best of the devotees beginning with Amburish Maharaja: 3. 64
Better than Prahlada are the Pandavas: 3. 65
The Yadavas are superior to the Pandavas: 3. 66
Uddhava is superior to the Yadavas: 3. 67
The gopis are superior to Uddhava: 3. 69
The gopis are superior to the Laksmis of Vaikuntha: 3. 70
Radharani is the best of all devotees: she is superior to all: 3. 71 - 72
The glories of the devotees of Sri Gauranga: 3. 73 - 76
The unfortunate position of nondevotees: 3. 77
Nondevotees, karmis, jnanis, and yogis are all cheaters: 3. 78
Without devotion to Sri Gauranga, "knowledge" of the scriptures is nonsense: 3. 79
Without the mercy of a devotee of Sri Gauranga, everything is impossible: 3. 80

The Fourth Jewel: Gaura-tattva

The Gauranga Principle
The evidence of Sruti in connection with Sriman Mahaprabhu: 4. 1
The Sruti establishes that the Lord will appear in a golden form as Sri Gauranga: 4. 2
The evidence of Srimad-Bhagavatam: 4. 3 - 7
The evidence of Mahabharata: 4. 8
The evidence of the Puranas: 4. 9,10
The version of the Goswamis: 4. 11
Sri Gauranga is the fountainhead of all avataras: 4. 12,13
He is transcendental truth: he cannot be attained by wordly knowledge: 4. 14
Sri Krsna Caitanya Tattva: the Lord's sixfold nature: 4. 15
Gauranga is the supreme truth: 4. 16
Sri Caitanya Mahaprabhu is the jagad-guru: 4. 17
Gauranga is the best of all: 4. 18
Sri Gauranga's principle, name, form, qualities and pastimes: 4. 19
Sri Gauranga delivers everyone by distributing the holy name of Krsna: 4. 20
Gauranga is the giver of Krsna prema: 4. 21,22
Who would cheat themselves out of love of godhead?: 4. 23
By the mercy of Sri Gauranga one can know the proper conclusions of scripture: 4. 24,25
Sri Gauranga's preaching pastimes: 4. 26, 27
Sri Gauranga's example and precept: 4.28
Sri Gauranga's principle and ultimate goals: 4. 29
Sri Gauranga is like a lion: 4. 30
Sri Gauranga's external reasons for appearing: 4. 31
Sri Gauranga's ultimate and confidential reason for appearing: 4. 32
Internally he has the mood of Sri Radha, externally he preaches the holy name: 4. 33
The pastimes of Sri Gauranga are eternal: 4. 34
Materialistic and demonic persons are envious of Sri Gauranga: 4. 35
Sri Gauranga in his acarya-lila is not the enjoyer of the rasa dance: 4. 36
The glories of the mercy of Sri Gauranga and Nityananda: 4. 37
The unfortunate position of those cheated out of Sri Gauranga's mercy: 4. 38, 39
Sri Gauranga appears in the form of His holy name and as His deity: 4. 40
The teachings of Sri Gauranga in a nutshell: 4. 41

The Fifth Jewel: Nityananda-tattva

The Nityananda Principle

The two main branches of the Caitanya tree: Nitai and Advaita: 5. 1
The divine position of Nityananda: 5. 2 - 6
Baladeva is the original Sankarsana: 5. 7
The pastimes of Balarama and Nityananda are nondifferent: 5. 8
The Glories of Nityananda Prabhu: 5. 9, 10
Nityananda is the savior of the most fallen: 5. 11
The desire for bhakti is strenghtened by the mercy of Nitai: 5. 12
Nityananda is Sri Caitanya's foremost preacher: 5. 13
Nityananda is mad about the service of Sri Caitanya: 5. 14
Those who have no faith in Gaura and Nitai are are offenders: 5. 15, 16

The Sixth Jewel: Advaita-tattva

The Advaita Principle
The Advaita Principle: 6. 1,2
Mahavisnu, the Supersoul of material nature, is the efficent cause [nimitta] and
Sri Advaita is the material cause [upadana] of the material creation: 6. 3
Advaita is Sadasiva: 6. 4
The meaning of the name Advaita: 6. 5,6
Advaita Acarya is a preacher of krsna-bhakti: 6. 7
He is the avatara of Mahavisnu of and is the servant of Sri Caitanya.: 6. 8
Advaita and Nityananda are servants of Sri Caitanya: 6. 9
The twofold branches among the followers of Advaita: saragrahi (those who accept the essence) and
asaravahi (those useless persons who accept the nonessential): 6. 10
The Saragrahi followers of Advaita are devotees of Gauranga:
the asara-grahi (useless) are those who act independently and reject Gauranga: 6. 11
The useless followers of Advaita Acarya acted contrary
to the principles of Sri Caitanya and thus became cut off from his mercy: 6. 12

The Seventh Jewel: Krishna-tattva

The Krishna Principle
The Absolute Truth is one, but it is realized in three different ways: 7. 1
Scriptural judgement on Brahman, Paramatma, and Bhagavan: 7. 2
The understanding of that nondual absolute as Bhagavan is complete, while understanding of the absolute
as Paramatma is partial, and as Brahman is incomplete: 7. 3
Brahman is the effulgence of the Lord's transcendental body.
The conclusions of the Srutis: 7. 4 - 6
The conclusion of Brahma-samhita: 7. 7
The conclusion of Bhagavad-gita: 7. 8
The conclusion of the Goswamis: 7. 9
Paramatma: The yogis worship the Supersoul in everyone's heart: 7. 14 - 17
Paramatma is an "ekamsa " expansion of the Supreme Lord: 7. 18,19
Scriptural judgements on the position of the Supreme Truth
Bhagavan, is possessed of three-fold potencies: sandhini (existence), samvit (consciousness), and hladini
(ecstasy). He is the Absolute Person, the origin of all energies, one without a second. He is by Himself and
for Himself: 7.20
Visnu is the Supreme Truth: 7. 21
Krsna is the Supreme Visnu: 7. 22
Krsna is the independent Supreme Personality of Godhead: 7. 23
Sri Krsna is the ultimate goal of all the Vedic literatures: 7. 24 - 27
The meaning of Bhagavan: 7.28 - 30
Krsna is the cause of all causes: 7. 31
Krsna is the Supreme Shelter of everything: 7. 32
Krsna is the Original Person: 7. 33
Krsna and Narayana are one but, on the basis of rasa, Krsna is superior. : 7. 34
All the demigods beginning with Siva recognize Krsna as the Supreme Master: 7. 37

This world is maintained by an expansion of an expansion of Krsna: 7. 41 - 43

The real form (svarupa) of Sri Krsna: 7. 44
The Vedas speak of the pastimes of the Supreme Lord as the son of Nanda: 7. 45
Krsna is the root of everything. By serving Him, the universe becomes satisfied: 7. 46
The demigods headed by Brahma and Siva know Krsna as the Supreme Lord: 7. 47
Although He is one, Krsna appears in three categories of forms: svayam-rupa, tadekatma-rupa and avesarupa: 7.49
Two divisions of svayam-rupa: prabhava and vaibhava.
Prabhava-prakasa manifestations of Krsna's divine forms
for the purpose of performing pastimes: 7. 51
Expanding many forms for the purpose of marrying thousands of queens:
prabhava-vilasa: 7. 52
Vaibhava-prakasa: 7. 53
Examples of vaibhava-prakasa: Balarama and Vasudeva Krsna: 7. 54
The four-handed form of the Lord as Vasudeva or Devakinandana is known as prabhava-vilasa. both the
two-handed and four-handed form of the Lord are prakasa-vigrahas.
Explanations about the form of the Lord in the mood of a cowherd boy in Vrndavana
and the form of the Lord in the mood of a ksatriya as the son of Vasudeva: 7. 55
tad-ekatma-rupa: 7. 56
Two divisisions of tad-ekatma-rupa: Vilasa and Svamsa: 7. 57
Two divisions of Vilasa: prahava and vaibhava.
Prabhava-vilaasa - in Mathura and Dvarakapuri,
and in the original quadruple expansion: 7. 58 - 59
Vaibhava-prakasa and prahava-vilasa forms are categorized according to different moods and pastimes.
One example of this is Balarama: 7. 60
From that prabhava-vilasa, the original catur-vyuha, comes the entire pantheon of caturvyuhas which are
vaibhava-vilasa features of the Lord: 7. 61
The original caturvyuha are the Lords in Mathura and Dvaraka: 7. 62
The expansions of the original caturvyuha differ in name and the placement of their weapons. The twenty
four principle expansions are known as vaibhava-vilasa: 7. 63
The original caturvyuha expand into Vaikuntha for the pastimes of Narayana: 7. 64
Further expansions of the second quadruples: 7. 65
The svamsa expansions appear within the material world
to help the sadhus and destroy the demons.
The different avataras: 7. 66
Six kinds of avataras: 7. 67
Who is called svayam-bhagavan?: 7. 68
He who descends (avatari), and the different descents (avataras) of the Lord: 7. 69
The distinction between avatara and avatari: 7. 70
The avataras of the Lord are divine. They are not subject ot material influence: 7. 71
The time and purpose for the advent of the Lord's avatara: 7. 72,73
The internal purpose for the advent of the Lord: 7.74
Krsna's avataras are countless: 7. 75
The three purusavataras: 7. 76
Because he descends within the material world, the Lord is called "avatara.": 7. 77
Mahavisnu is but a partial part of Krsna Himself: 7. 78 - 81
Mahavisnu's form is transcendental: 7. 82 - 83
Aniruddha is the third purusavatara, known as Ksirodakasayi Visnu. He is also the guna-avatara Visnu.
He is the Supersoul and maintainer of all living beings as well as the maintainer and rest of the universe:
7. 84
The three guna-avataras: Brahma, Visnu, and Siva.
Brahma is the avatara of raja-guna, the mode of passion: 7. 85
Although Brahma is different from Krsna he is empowered by the Lord for the work of creation just as
the sun invests its power within a stone: 7. 86
Rudra (Siva): the incarnation in the mode of ignorance: 7. 87
The distinction between Krsna, Siva, and jiva: 7. 88
Rudra is one with and different from the Lord. The example of milk and yogurt: 7. 89
Brahma-samhita confirms this point: 7. 90
The difference between Siva and Krsna: 7. 91
The materialistic Rudra is always absorbed in a synthesis of the qualities of maya: 7. 92

The quality of Visnu is that he is above the modes of material nature: 7. 93

The Visnu who is situated in sattva-guna is the pastime form of Garbhodakasayi Visnu and a svamsa
expansion of the Supreme Personality of Godhead, Krsna: 7. 94
Krsna expands as Visnu just as an original candle lights other candles: 7. 95
The constitutional position of Visnu, Brahma, and Siva. Brahma and Siva are different from Krsna and
are subject to His command, while Visnu is the Supreme Lord, nondifferent from Sri Krsna, the Supreme
Personality of Godhead: 7. 96
The eternal and transcendental character of Sri Krsna's birth and pastimes: 7. 98
Evidence from the Srutis about the transcendental character of Krsna's pastimes: 7. 99
The "apani-padam" verse means that His body is transcendental: 7. 100
The Lord's body is not material, but He manifests Himself by His own potency: 7. 101
The transcendental science cannot be understood by material intelligence: 7. 102 - 109
The eternal, blissful body of the Lord is transcendental substance: 7. 110
The name and form of the Lord are sac-cidnananda: 7. 111
One who cannot understand that Krsna's form is transcendental is a fool: 7. 112,113
The form of the Lord appears in eight kinds of material substances: 7. 114

The Eighth Jewel: Shakti-tattva

The Shakti Principle
The energies of the Supreme Lord are unlimited: 8.2
The unlimited energy of the Lord is divided into three principle categories: 8. 2
Three varieties of the Lord's energy: 8. 4,5
The evidence of the Sruti on the subject of cit-sakti: 8. 6
The evidence of the Smrtis on the subject of cit-sakti: 8. 7
The evidence of the Sruti on the subject of cit-sakti: 8. 8
The evidence of the Smrti on the subject of jiva-sakti: 8. 9,10
The evidence of the Sruti on the subject of maya-sakti: 8. 11
The evidence of the Smrti on the subject of maya-sakti: 8. 12,13
Two kinds of maya: guna-maya and jiva-maya: 8. 14
Material maya is the shadow of Yogamaya: 8. 15,16
Hladini, samvit and sandhini - three kinds of energy: 8. 17 - 20
Those who are most dear to Krsna are His internal energy: 8. 21
Sri Radhika is Krsna's most complete energy: 8. 22
All the Laksmis are expansions of Sri Radha: 8. 23

The Ninth Jewel: Bhagavad-Rasa-Tattva

The Principle of the Mellows of Divine Rasa in relation to Krsna.
Krsna is the reservoir of all pleasures, the ocean of transcendental mellows.
He appears in different ways to different devotees and manifests all the varieties of mellow rasa: 9. 1
The Supreme Absolute Truth is the personification of divine mellows: 9. 2
The five principle rasas: 9. 3
The seven secondary rasas: 9. 4,5
Srimad-Bhagavatam's version on santa-rasa: 9. 6
Being fixed in Krsna is a quality of santa-rasa: 9. 7
The qualities and essential features of santa-rasa.
In santa-rasa, a devotee wants nothing but Krsna: 9. 8
Santa-rasa+service=Dasya-rasa: 9. 9
Srimad-Bhagavatam's version on dasya-rasa: 9. 10
The Srimad-Bhagavatam on the glories of dasya-rasa: 9. 11
The glories of being a servant of Krsna: 9. 12
The version of the Srutis about Friendship, or sakhya: 9. 13
The infinite, is defeated by the finite: 9. 14
Sakhya-rasa=santa-rasa+dasya-rasa+the feeling of kinship: 9. 15
Vatsalya-rasa, the mellow of parenthood=santa+dasya+sakhya+ nurturing: 9. 16
Madhura-rasa,conjugal love=santa+dasya+sakhya+vatsalya-rasa+the desire for offering one's body in

service to the Supreme Personality of Godhead, Sri Krsna: 9. 17

Sthayi-bhava or permanent ecstasies, together with different kinds of affection (rati) are transformed into
transcendental mellow (rasa). In other words, rati, or affection, is the root cause of rasa, divine mellow: 9.
18
The "cause" of rasa as the two forms of vibhava:alambana - the support, or the peson who is the object of
the sentiment (those things in connection with Krsna, his flute, his devotees, etc. - and uddipana - the
incentive or inspiration for awakening (Krsna Himself.): 9. 19
The object and shelter are two different kinds of objects of bhakti;
These are known as two kinds of alambana: 9. 20
Sri Krsna is the best of all objects of worship: 9. 21
Srimati Radharani is the best of all the asrayas, the sources of devotion: 9. 22, 23
subdivisions of rasa: 9. 24,25

The Tenth Jewel: Jiva-tattva

The Jiva Principle
The jiva is a separated infinitesimal particle of the Lord (vibbhinamsa): 10. 1,2
The very nature of the jiva soul is transcendental substance: 10. 3, 4, 5
The jiva is a particle of a ray of the Paramatma: 10. 6, 7
The jiva is conscious atomic energy: 10. 8
This atomic soul is infinitesimal and pure in nature,
although he sometimes becomes involved in piety and impiety: 10. 9
The atomic soul inhabits the body and pervades it with consciousness: 10. 11
The evidence of Vedanta on the nature of the soul: 10. 12
Two kinds of souls - "bound" (baddha) and "liberated" (mukta): 10. 13
The soul's constitutional position and relationship with divinity:
Caitanya Mahaprabhu's conclusion: 10. 14
The soul is an eternal servant of Krsna: 10. 15
The jiva is Krsna's marginal potency (tatastha-sakti): 10. 16
The jiva is a manifestation one with and different from the Lord:
The Lord is the controller of maya - the jiva is controlled by maya: 10. 17 - 20
The jiva soul is dependent on God and eternally different from Him: 10. 20,21
The opinion of "Suddhadvaita" on the difference between the soul (jiva) and God (isvara): 10. 22
The difference between the soul (jiva) and God (isvara) is eternal: 10. 23
The version of the Srutis on this eternal difference: 10. 24,25
Sankaracarya's version on the difference between soul and God: 10. 26 - 28
Turning away from Krsna is the root cause of the soul's ignorance: 10. 28,29
In ignorance, the soul identifies with the subtle and gross body
and thus suffers repeated birth and death: 10. 30 - 31
Attainment of the lotus feet of Krsna is liberation from all material suffering: 10. 32, 33
The siddhanta of the acarya of visisthadvaita-vada:
consciousness and matter are like the subtle and gross body
of the Lord, as He is the soul of all souls: 10. 34
The siddhanta of the acarya of dvaitadvaita-vada on the subject of the jiva-soul: 10. 35
The siddhanta of the acarya of suddhadvaita-vada (Visnuswami, represented by Sridhara Swami): 10. 36
A liberated soul attains a spiritually perfect body in the service of Krsna: 10. 38
The opinion of suddhadvaita-vada on the distinct position of the eternally liberated souls: 10. 39
One who equates the individual soul with the Supreme Lord is an atheist: 10. 40, 41

The Eleventh Jewel: Acintya-bhedabheda tattva

The principle of inconceivable oneness and difference
The evidence of Sruti on the subject of acintya-bhedabheda tattva:
The principle of inconceivable oneness and difference: 11. 1
The evidence of Srimad-Bhagavatam on acintya-bhedabheda-tattva: 11. 2
The evidence of the Smrti on acintya-bhedabheda-tattva: 11.3 - 6
The conclusion of Jiva Goswami on acintya-bhedabheda-tattva: 11. 7,8
The Brahma-sutras support the view of sakti-parinamavada: 11. 9

The meaning of parinama-vada (the theory of transformation)

and vivarta-vada (the theory of illusion): 11. 10

The Twelfth Jewel: Abhidheya - tattva

The methodological principle - the "means" of appoaching divinity
Sreyas and preyas: two different paths The path of spiritual well-being and the path of material well-being: 12. 1
Attainment of the ultimate good is the real purpose of the human form of life: 12. 2
Three different ways: the way of karma, the way of jnana, and the way of bhakti: 12. 3
Who is qualified for taking to the paths of karma, jnana, and bhakti?: 12. 4 - 6
To be fixed in one's adhikara is a good quality: 12. 7,8
Bhakti, or devotional service is the real goal of the Vedas: 12. 9 - 12
The Vaisnava guru never encourages the path of karma: 12. 13 - 15
Materialistic karmic activities are condemned: 12. 18
The path of karma is condemned by the Vedas: 12. 22 - 24
Without the worship of Visnu, the worship of demigods is improper: 12. 25
Impersonalism is condemend in the Upanisadas: 12. 26, 27
The scriptures condemn the ascending path of knowledge: 12. 28
The followers of the ascending and descending paths and their destinations: 12. 30 - 35
The instruction of the Vedas about the ascending path: 12. 36 - 38
Bhakti is superior to karma and jnana: 12. 39
The eightfold yoga system does not lead to the highest goal: 12. 40
Controlling the mind through Pranayama is not possible: 12. 41,42
Yoga and Pranayama are only a useless waste of time: 12. 43
Who is a real yogi and sannyasi?: 12. 44 - 47
Without bhakti there is no means to attain the Supreme Lord: 12.48
Pure devotion - suddha-bhakti is the only means by which Krsna can be attained: 12. 49
The goal of bhakti and the goal of karma and jnana are not the same: 12. 50 - 53
What is the character of bhakti?: 12. 54

The Thirteenth Jewel: Sadhana-bhakti-tattva

The principle of devotional practice
Jnana-misra-bhakti: devotion (bhakti) mixed with knowledge (jnana): 13. 1
Karma-misra-bhakti: devotion (bhakti) mixed with fruitive action (karma): 13. 2
The definition of bhakti: 13. 5
The Srutis glorify bhakti: 13. 8 - 11
Two kinds of sadhana-bhakti: "vaidhi" (regulated by scripture) and "raganuga (spontaneous).
1) Vaidhi-bhakti: 13. 12
2) Ragatmika-bhakti: 13. 13
An example of vaidhi-bhakti: 13. 14
An example of Ragatmika-bhakti: 13. 15
The ninefold system of bhakti: 13. 16
Among all nine processes of bhakti, sravana, kirtana, and smarana, are the best: 13. 19
Sravana - Hearing: 13. 20,21
The gradation of what is obtained by sravana: 13. 22
The glories of sravana: 13. 23
The meaning of the word "kirtana": 13. 26
Hearing and chanting about Krsna is not the same as hearing and chanting about
mundane topics. And therefore, the material senses cannot appreciate
the transcendental nature of hearing and chanting about Krsna: 13. 27 - 29
The glories of kirtana of the holy name of Krsna: 13. 30
Kirtana describing the Lord's qualities is the final aim of all knowledge: 13. 32
The glories of the qualities of Sri Hari, the Supreme Lord: 13. 34
Nama-kirtana is the best: 13. 35
The holy name is the only way for the deliverance in the age of Kali: 13. 36
The harinama verse explained: 13. 37

Smarana - Remembrance: 13. 38

The results of remembering material subjects vs. the results of remembering Krsna: 13. 39
The results of remembering Krsna: 13. 40
Between sravana, kirtana, and smarana, kirtana is the best: 13. 41
Pada-sevana - serving the Lord's lotus feet: 13. 42
The results of Pada-sevana, serving the Lord's lotus feet: 13. 45,46
Arcana - worship of the Lord: 13. 47 - 51
Vandana - Offering obeisances and prayers: 13. 52
The glories of vandana: 13. 54
Dasyam - serving the Lord: 13. 56
The different branches of dasyam - service: 13. 59
The prayer of the servant of the Lord: 13. 61
The definition of devotional friendship, sakhya: 13. 62
Two different divisions of friendship in devotion:
generic friendship based on faith and friendship based on friendly affection: 13. 63
Generic sakhyam based on faith: 13. 64
Sakhyam based on intimate feelings of friendship: 13. 65
The definition of "atma-nivedana": 13. 66,67
Saranagati - total surrender: 13. 68
Duties and religious principles (dharma) favorable to bhakti: 13. 70 - 76
A mentality of detachment from material things is favorable to bhakti: 13. 77
Behavior for Vaisnava grhasthas which is favorable for the cultivation of bhakti: 13. 82
Fasting on Ekadasi is favorable for the culture of bhakti: 13. 83
What destroys bhakti?: 13. 85
The dust from the lotus feet of a devotee, the water that has washed the lotus feet of a devotee, and the
remnants of food left by devotees have the power to bestow Krsna-prema: 13. 86
The glories of maha-prasada: 13. 87
Things unfavorable to devotional service:
Materialistic conceptions of guru, Vaisnava, and deities,
as well as equating Visnu with ordinary gods: 13. 94
Bad association destroys bhakti: 13. 95
1) Renouncing bad association: 13. 100
2) Avoiding attachment to accepting too many disciples and overendeavoring: 13. 101
3) Remaining undisturbed by material misfortunes: 13. 102
4) Avoiding lamentation: 13. 103
5) Prohibitions on worshiping other gods: 13. 104
6) One should avoid giving pain to other living beings: 13. 105
Bhakti is superior to false renunciation: 13. 106
The five places where those things opposed to bhakti reside: 13. 107
The different kinds of bad association which can destroy bhakti: 13. 111
Association with women destroys bhakti: 13. 112
Remembrance of sexual pleasure condemned: 13. 113
The power of of the material form of a woman to attract the mind: 13. 114
One should completely give up all association with women: 13. 115,116
Grhamedhi-dharma condemned: 13. 117
Tamasik and Rajasik foods are antagonistic to bhakti: 13. 118,119
Meateating is a brainless act that destroys bhakti: 13. 120,121
The senses are like seven wives, of which the tongue is the most powerful: 13. 122 - 124
Misconceptions to be avoided in sadhana-bhakti:
offenses to devotees, fault-finding, and diplomacy: 13. 125
To view devotees in terms of their birth, or to consider them ordinary materialistic persons is the practice
of imitation devotees, known as prakrta-sahijiyas: This is certainly antagonistic to the development of
bhakti: 13. 126
Mental conceptions of good and bad are antagonistic to bhakti: 13. 127
Worldly, materialistic persons and their readings of Bhagavatam are condemned: 13. 128
Fake, Show-bottle, and Professional Bhagavatam: 13. 129
Attempts for liberation beginning with vows of silence,
austerity, sastric study, and so on will not lead to bhakti: 13. 130
Desires for enjoyment and liberation destroy Krsna-bhakti: 13. 131
The senses are useless if not engaged in Krsna's service: 13. 132 - 137

Without the mercy of Gauranga it is not possible

to control the senses or walk on the path of bhakti: 13.138
The six kinds of saranagati: 13. 139
Without saranagati there can be no auspiciousness: 13. 140 - 144
The body of a surrendered devotee is not material: 13. 145 - 148
Humility: 13. 149
Immeasurable auspiciousness is attained by a moment with a pure devotee: 13. 150 - 152
The Srutis identify the worship of devotees
and association with saints as the only thing worth doing: 13. 153
Without sadhu-sanga, there is no other way: 13. 154
Those who have few pious credits cannot get the association of great souls: 13. 155, 156
A devotee has all the good qualities in the universe; a nondevotee has none: 13. 157
From sadhu-sanga comes faith, devotional attachment, and prema-bhakti: 13. 158
With humility and hankering for Krsna,
a devotee gives instructs his mind and prays as follows: 13. 159

The Fourteenth Jewel : Varnadharma-tattva

The principle of social order
Two kinds of varnasrama - divine and demonic: 14. 1
Divine varnasrama: 14. 2
Demonic varnasrama: 14. 3
The character of the followers of demonic varnasrama: 14. 4
The future life of the followers of demonic varnasrama: 14. 5,6
The followers of demonic varnasrama find that
their birth, their family, and their knowledge is useless: 14. 7
The four-fold social nature of the jiva souls: brahmana, ksatriya, vaisya, and sudra.
A description of the particular characteristics of the four varnas: 14. 8 - 11
Evidence from Bhagavad-gita on this subject: 14. 12
The activities which characterize the brahminical nature: 14. 13
The activities which characterize ksatriyas: 14. 14
The activities which characterize vaisyas and sudras: 14. 15
The Lord's intention regarding the divisions of
varna and asrama according to quality (guna) and work (karma): 14. 16
Evidence from Srimad-Bhagavatam: 14. 17 - 21
Previously, everyone was a brahmana, later, according to quality and work
(guna and karma) different divisions began to arise: 14. 22
The position of caste or varna-dharma in Kaliyuga: 14. 23 - 27
The brahmanas of Kaliyuga are brahmanas in name only: 14. 28
The evidence of Caitanya-Bhagavata: 14. 29
The judgement of Sruti on how the brahmana caste was debased: 14. 30, 31
The opinion of the truth-loving Vedic sis: 14. 32
The evidence of the Sruti,Smrti, Puranas, and Itihasas on the duties of brahmanas: 14. 33
The evidence of the Mahabharata: 14. 34
The evidence of Srimad-Bhagavatam: 14. 35
The opinion of Nilakantha about the conduct of brahmanas: 14. 36
Sridhara Swami's opinion: 14. 37
Mahaprabhu's definition of what a brahmana is and is not: 14. 38
The evidence of the Smrti: 14. 39
The clear verdict of the Mahabharata on the occupation of brahmanas: 14. 40, 41
The verdict of the Smrti on the occupational behavior of brahmanas: 14. 44
The Sruti's example of the conduct of a brahmana
The story of Satyakama,Jabala, and Gautama: 14. 45
Examples of the conduct of thsoe who became brahmanas by initiation.
The Srutis on the position of Vedic acaryas: 14. 46
The evidence of Vedanta-Sutra and the example of Citraratha: 14. 47,48
Examples of members of other castes who became brahmanas: 14. 49
Examples from Srimad-Bhagavatam, the spotless Vaisnava Purana, on brahminical conduct: 14. 57 - 60
The words of Brahma from the Padma-Purana: 14. 60 - 62

The seminal brahmanas of Kali-yuga are impure.

The purity of pa-caratrika diksa: 14. 63
What is meant by diksa?: 14. 64
Pa-caratrika diksa can make a common man a spiritual brahmana: 14. 65
The acarya gives initiation to a humble disciple and explains
The meaning of the mantra: 14. 66
The evidence of Mahabharata: 14. 67 - 69
The conclusion of the Goswamis: 14. 70,71
The three kinds of birth - seminal, sacred thread, and mantra-diksa: 14. 72
Sridhara Swami's remarks on the three kinds of birth: 14. 73
One who has performed the forty-eight kinds of samskaras is a brahmana: 14. 74
The samskaras in pursuance of the one Veda and the four Vedas: 14. 75
Vaisnavas are not sudras: 14. 76
Paramahamsas are above varnasrama: 14. 77
The sacred thread worn by those who are brahmanas in name only
is only the ugly conceit of the proud: 14. 78
Those who merely imitate the activities of a brahmana are not real brahmanas;
those who follow the essence of spiritual reality are genuine brahmanas: 14. 79
It is forbidden to give the sacred thread to those who are not on the Vedic path: 14. 80
What does it mean to be a brahmana in name only?: 14. 81 - 86
The consequences faced by those who are brahmanas in name only: 14. 87
Both the students and practitioners of professional brahminism condemned: 14. 88
Demigod worship and other unbrahminical activities: 14. 89
Demigod worship by brahmanas is condemned in the scriptures: 14. 90, 91
Demigod worship is called "anti-dharma" by the sastra, and is damned: 14. 92
Spiritual brahmanism: 14. 93, 94
Who is a brahmana?: 14. 95 and 96
A Vaisnava is the best of all and is the guru of everyone: 14. 97
A Vaisnava who has come from a candala family is worshipable by the brahmanas: 14. 98
Fallible and infallible classes of men; Vaisnavas are infallible: 14. 101
The difference between a devotee who is low-born
and a brahmana who is expert in studying all four Vedas: 14. 102
One who takes the holy name of Krsna has, in his previous lives, performed austerity, sacrifice, holy baths,
and Vedic study, and is "saved.": 14. 103
The behavior of Advaita Prabhu, the acarya of suddha-bhakti,
instructs that a Vaisnava - even if he comes from a family of mlecchas is the guru of the brahmanas: 14. 104
A Vaisnava is the guru of millions of millions of brahmanas: 14. 105

The Fifteenth Jewel: ashrama-dharma-tattva

The principle of ashrama-dharma
Every soul is situated in one of the four asramas
and follows the rules of his asrama according to his nature: 15. 1
The four asramas defined: 15. 2
Different rules for the different four asramas: 15. 3,4
Rules for brahmacaris: 15. 5 - 10
All asramas are meant for serving Hari alone: 15. 11
The scriptures make concessions for the materialistic people in general: 15. 12
It is not the duty of grhasthas to become bewildered by family life: 15. 13 - 15
A grhastha may live at home, in the forest, or on the road.
The character of one who is overly attached to family life: 15. 17
The destination of such a person: 15. 18
Both women and men should avoid the attachments of family life, which are condemned in the scriptures.
Attachment to Krsna is the only real dharma for the soul: 15. 19
Enjoyment of material conjugal pleasures in household life is condemned: 15. 20
The purpose of household life: 15. 21
The unholy household: 15. 22
The duty of Vanaprasthas: 15. 23

Karma-sannyasa, jnana-sannyasa, and tridandi Vaisnava sannyasa: 15. 25

A dhira sannyasi: 15. 26
A narottama sannyasi: 15. 27
Prohibition against materialistic or karma-sannyasa (karma-kanda) in Kali-yuga: 15. 28
The meaning of the word "tridandi.": 15. 29
Rupa Goswami's definition of the word "tridanda"
- one who can control body, mind, and words: 15. 31
Tridanda-sannyasa mentioned in the ancient Vedas: 15. 32
The perfect commentary on Vedanta, the Srimad-Bhagavatam,
also mentions tridanda sannyasa: 15. 33
The tridandi attains perfection according to the Manu-Samhita: 15. 34
The Harita-Samhita glorifies tridanda-sannyasa: 15. 35
Sridhara Swami mentions the position of
tridanda-sannyasa in his commentary on Srimad-Bhagavatam: 15. 36
Sri Caitanya Mahaprabhu's opinion on the tridandi verse of Srimad-Bhagavatam: 15. 37
A tridandi sannyasi maintains the sikha, sacred thread, and dress of a sannyasi: 15. 38
The evidence of Padma-Purana: 15. 39
The one hundred and eight names of the Vedic tridandi sannyasis: 15. 40
A tridandi sannyasi is worshipable by all the asramas, who should offer obeisances to him.
Failure to do so is a sin: 15. 41
A Paramahamsa Vaisnava is superior to all the asramas
and all the asramas should offer obeisances unto him: 15. 42
Sarvabhauma Bhattacarya's example: 15. 43
What should be done by sannyasis; the impersonalist sannyasis condemned: 15. 44
Only unmotivated devotional service to the Supreme Lord,
Adhoksaja will give complete satisfaction to the soul: 15. 45
Vantasis, fallen sannyasi are compared to vomit-eaters and condemned: 15. 46 - 50
The behavior of those great souls who are transcendental to all the asramas: 15. 51
The Vedic explanation of "paramahamsa.": 15. 53
The pastime of breaking Mahaprabhu's sannyasa danda: The purpose of the danda is to chastise body,
mind, and words, but since the Supreme Lord is a paramahamsad, who is transcendental to all material
considerations there is no need for him to carry a danda - thus Nityananda Prabhu broke his danda in
order to glorify the Lord's position: 15. 54
The Srimad-Bhagavatam gives the characteristic behavior of a paramahamsa: 15. 57
The mentality of a paramahamsa: 15. 58

The Sixteenth Jewel: Sraddha-tattva

The Proper Funeral Ceremony
The Seventeenth Jewel: Nama-tattva
The holy name principle
The Supreme Lord Krsna is the root of all religion: 17. 1
Krsna is the only way: 17. 2
Chanting the holy name of the Lord is the eternal and highest dharma for all souls: 17.3
The holy name is the essence of the Srutis and is worshiped by the liberated: 17. 4
The constitutional nature of the holy name: 17. 5
The Vedas sing the glories of the holy name: 17. 7a
The glories of the holy name in the Smrti-sastras: 17. 8
The holy name grants all perfection in the age of Kali: 17. 9
The ancient acaryas on the glories of the holy name: 17. 13
The different pastimes of the divine mantra and the holy name: 17. 16
The glories of Hari-katha: 17. 17
The glories of the holy name surpasses the realization of impersonal Brahman: 17. 18
The kirtana of the holy name is best of all: 17. 19
The holy name surpasses worship and meditation: 17. 20
The holy name is not regulated by time, place and circumstance It can be chanted anywhere and everywhere: 17. 22

The Srimad-Bhagavatam on the subject of loud kirtana: 17. 26

Loud kirtana is the best: 17. 27
Loud kirtana benefits the chanter well as those who hear the sound: 17. 28
Caitanya Mahaprabhu loudly chanted the holy name of Krsna: 17. 29
The opinion of the Vedanta acarya on the form of the maha-mantra: 17. 30
Hare Krsna is the maha-mantra for the age of Kali; to disregard this is an
offense against the holy name, which is against the conclusions of the scriptures: 17. 31-37
The Upanisads on the Hare Krsna maha-mantra: 17. 38 - 39
The Puranas on the Hare Krsna maha-mantra: 17. 40
Chanting the holy name qualifies one for deliverance: 17. 41
both in the stage of practice as well as in the stage of divine perfection: 17. 42
Things unfavorable for nama-kirtana: 17. 43
The different characteristics of the principal and secondary name: 17. 44
The secondary names and their symptoms: 17. 45
The different fruits of the principal and secondary names of Godhead: 17. 46
The principal name: 17. 47
The fruit of offenselessly uttering the principal name: 17. 48
The seven-fold results of chanting the principal name: 17. 49
The principal result of chanting the holy name is krsna-prema,
which surpasses all other goals of life: 17. 50
Nama-kirtana fulfills all aspects of bhajana: 17. 51
The pure name arises within the association of devotees: 17. 52 - 53
The holy name cannot be realized through the material senses: 17. 56
The formula for perfection in chanting the holy name: 17. 57
The formula for the favorable culture of the holy name of Krsna: 17. 58
Determination for practicing the chanting of the holy name: 17. 59
From the kirtana of the holy name, the form,
qualities, and pastimes of the Lord gradually awakens: 17. 60
The four kinds of namabhasa: 17. 61
The result of namabhasa: 17. 62
The different results of the pure holy name and namabhasa: 17. 65
The different results of namabhasa and namaparadha: 17. 66
The proper mentality of one who is taking the holy name without offense: 17. 67
Ten kinds of namaparadha: the ten offenses to the holy name of Krsna: 17. 69 - 75
Blasphemy of saintly persons is the principal offense to the holy name: 17. 76
Those who offend devotees do not chant the "real name"
and the Lord does not accept their worship: 17. 78
A person who blasphemes a Vaisnava is finished,
just as if he were cut down by a powerful trident: 17. 79
The offenders of Vaisnavas are punished forever - Mahaprabhu's opinion: 17. 80
The offenders of Vaisnavas along with their ancestors
fall into the terrible hell called Maharaurava;
The sixfold causes of such falldown: 17. 81
The blasphemers of Vaisnavas should have their tongues cut out: 17. 83
The great fault of hearing blasphemy of Vaisnavas: 17. 84
The way to cut Vaisnava-aparadha: 17. 85
The second offense to the holy name - equating the demigods with Visnu: 17. 87 - 88
The third offense to the holy name - disregarding the guru: 17. 89 - 90
The fourth offense to the holy name - blaspheming the Vedic scriptures): 17. 91
The fifth offense to the holy name.
(To consider the glories of the holy name to be exaggerated): 17. 93
The sixth offense to the holy name: to equate the holy name with other auspicious activities: 17. 95 - 96
The uselessness of auspicious activities
other than chanting the holy name of the Lord in full surrender: 17. 97
The seventh offense to the holy name.
(To instruct the faithless in the glories of the holy name.): 17. 98
The eighth offense to the holy name.
(To commit sins on the strenght of chanting.): 17. 99
The ninth offense to the holy name.
(To chant inattentively, neglectfully, lazily): 17. 100

The tenth offense to the holy name of Krsna.

(Maintaining material attachments and misconceptions while chanting.): 17. 101
The real name of Krsna can never awaken in Mayavadis or offenders to Krsna: 17. 107
Through chanting the holy name of Krsna and dancing one gains life.
"Namaparadha": 17. 108 - 109
One who eagerly dedicates mind, body, and soul in Krsna-bhakti
experiences the topmost mercy and auspicousness: 17. 111
Mercy towards living beings: 17. 113
Gaurasundara's followers preach the holy name by doing so, they attain the eternal association
of the Lord, who is the father of the sankirtana movement: 17. 114
Those who have taken birth in the land of India should show mercy to others
by eagerly preaching the glories of the holy name of Sri Krsna: 17. 115

The Eighteenth Jewel: Prayojana-tattva

The principle of the ultimate goal
The definition of Bhava: 18. 1
Mahaprabhu's verse in connection with bhava: 18. 2
The Lord's divine figure and is the cause of bhava, transcendental emotion: 18. 3
That Sweet Lord's nature as the most opulent Lord of threes: 18. 4
The symptoms of bhava are seen in those
who cultivate the holy name in the association of devotees: 18. 5 - 6
The practical, material, symptoms of bhava: 18. 7 - 8
Two kinds of raga-marga - in the practitioner and in the perfected soul: 18. 9
The development of prema into sneha, raga, anuraga, bhava and mahabhava: 18. 11-12
One who sees with the eyes of prema can see Krsna: 18. 14
The shelter of madhurya-rasa-bhakti: 18. 15
The direct and indirect tasting of rasa: 18. 16
The definition of "rasa": 18. 17
The qualification for madhurya-rasa: 18. 18
The prohibition for those who are unqualified: 18. 19
The separation experienced in madhurya-rasa: 18. 20
Extreme separation: 18. 23

Appendix: Pramana-tattva
The evidence principle.
Srimad-Bhagavatam describes the four kinds of evidence: Appendix 1. 1
Manu-Samhita describes three kinds of evidence: Appendix 1.2
The ancient Vaisnava Madhva Muni explains the three kinds of evidence, Appendix 1.3
Divine sound is the best evidence for understanding reality: Appendix 1.4,5

Verse Index

Gaudiya Kanthahara
Guru-tattva
One Must Accept a Guru in Disciplic Succession.
1.1
tad vijnanartham sa gurum evabhigacchet
samit panih srotriyam brahma-nistham
One who wants to know the Absolute Truth scientifically must approach bona fide spiritual
master and offer him everything required for sacrifice. Such a spiritual master must be fixed in the
truth, having heard it in disciplic succession. (Mundaka Upanisad 1.2.12)
1.2
acaryavan puruso veda
Only one who has a guru can know the truth. (Chandogya Upanisad 6.14.2)
1.3
uttisthata jagrata prapya varan nibodhata
ksurasya dhara nisita duratyaya
durgam pathas tat kavayo vadanti
Wake up and take advantage of the human form of life. Transcendentalists say that the path of
spiritual life is difficult; it is sharp like a razor's edge.(Katha Upanisad 1.3.14)
1.4
yasya deve para bhaktir yatha deve tatha gurau
tasyaite kathita hy arthah prakasante mahatmanah
Only unto those great souls who serve guru and Krsna with implicit faith is the import of the
Vedas fully revealed. (Svetasvatara Upanisad 6.23)
1.5
nayam atma pravacanena labhyo na medhaya na bahuna srutena
yam evaisa vrnute tena labhyas tasyaisa atma vivrnute tanum svam
The Supreme Self can never be known by any amount of argument, reasoning, intelligence, or
by much hearing. To those whom He chooses, however, He may His personal form. (Katha Upanisad
1.2.23)
1.6
janana-maranadi-samsaranala-santapto dipta-sira
jala-rasim iva upahara-panih srotriyam
brahma-nistham gurum upasrtya tam anusarati

Just as a person whose head is afire runs towards water, one burning from the fire of material
existence birth, death, old age, and disease must run to a guru for relief. Such a guru must be fixed in
the Absolute Truth and well-versed in the scriptures. One should approach him with all that is needed
for sacrifice, submit to him, and be ready to carry out his every instruction. (Vedanta-sara 11)
1.7
'krsna-nitya-dasa', jiva taha bhuli' gela
ei dose maya tara galaya bandhila
Because the soul has forgotten that he is the eternal servant of Krsna, Maya has chained him
by the neck. (Cc. Madhya 22.24)
1.8
krsna bhuli' sei jiva anadi-bahirmukha
ataeva maya tare deya samsaradi-duhkha
Forgetting Krsna, the soul is attracted by the illusory energy since time immemorial, which
gives him innumerable miseries in the material world. (Cc. Madhya 20.117)
1.9
krsna-bahir-mukha haiya bhoga vancha kare
nikata-stha maya tare japatiya dhare
pisaci paile yena mati-chhanna haya
maya-grasta jivera haya se bhava udaya
"ami nitya krsna-dasa" ei katha bhule
mayara naphara haiya cira-dina bule
kabhu raja, kabhu praja, kabhu vipra, sudra
kabhu sukhi, kabhu duhkhi, kabhu kita, ksudra
kabhu svarge, kabhu martye, narake va kabhu
kabhu deva, kabhu daitya kabhu dasa prabhu
Being averse to the service of the Supreme Lord, the living entity tries to satisfy his lusty
desires for sense gratification, and thus the illusory energykeeps him tightly within her embrace. The
living entity, captured by the illusoryenergy, becomes just like a madman under a witch's spell.
"I am the eternal servant of Krsna" forgetting this, he becomes the slave of maya and forever
wanders through a succession of lives. Sometimes he is a king, sometimes a subject. Now a brahmana,
now a sudra. Now an insignificant ant. Sometimes happy, sometimes sad. Now he goes to heaven,
now to hell. Sometimes he is a god, sometimes a devil, now a servant, now a lord. (Prema-vivarta)
1.10
brahmanda bhramite kona bhagyavan jiva
guru-krsna-prasade paya bhakti-lata-bija
tate krsna bhaje, kare gurura sevana
maya-jala chute, paya krsnera carana
Wandering throughout the universe, by the mercy of Krsna, the living entity who is fortunate
meets a bona fide spiritual master. By the mercy of the spiritual master, he gets the seed of the bhaktilata. By worshiping Krsna and rendering service to the spiritual master, one is liberated from the
illusory world of maya, and attains the lotus feet of the Lord. (Cc. Madhya 19.151, 22.25)
1.11
mukam karoti vacalam pangum langhayate girim
yat krpa tam aham vande paramananda madhavam

I offer my respectful obeisances unto transcendental bliss personified, Lord Madhava, by

whose mercy a dumb man can speak eloquently, a blind man can see the stars, and a lame man can
cross mountains. (Bhavartha Dipika, Mangala Stotram 1)
1.12
caitanya lila-amrta-pura, krsna-lila-sukarpura,
duhe mili' haya sumadhurya
sadhu-guru-prasade, taha yei asvade,
sei jane madhurya pracurya
The pastimes of Sri Caitanya are the abode of nectarean love of Godhead. They are like thick
condensed milk. The pastimes of Sri Krsna are like camphor. When these are combined they are very
sweet. By the mercy of the guru one can taste that sweetness un-limitedly. (Cc. Madhya 25.277)

A Qualified Guru and Disciple are Hard to Find

1.13
sravanayapi bahubhir yo na labhyah
srnvanto 'pi bahavo na vidyuh
ascaryo 'sya vakta kus lo 'sya labhda
ascaryo jnata kusalanusistah
Many cannot hear about the soul, and even after hearing about it many cannot understand it,
because it is hard to find a guru who is a genuine seer of the truth. Such a qualified guru is a great soul
and is very rare. Only those who follow his teachings can realize the truth and become expert in the
science of God.Such disciples are also very rare. (Katha Upanisad 1.2.7)

A Genuine Guru Knows the Truth About Krsna, is Surrendered to Him,

and is Well-Versed in the Vedic Literature
1.14
tasmad gurum prapadyeta
jijnasuh sreya uttamam
sabde pare ca nisnatam
brahmany upasamasrayam
One who is searching for the Ultimate Truth must surrender to a guru who knows the inner
meaning of the Vedas, is fixed in the Absolute Truth and is expert in the sastra. (Bhag. 11.3.21)
1.15
krpa-sindhuh su-sampurnah
sarva-sattvopakarakah
nisprhah sarvatah siddhah
sarva-vidya-visaradah
sarva-samsaya-samchetta
'nalaso gurur ahrtah
One who is an ocean of mercy, who is fulfilled in all respects, who has allgood qualities, who
works for the benefit of all souls, who is free from lust, who is perfect in all respects, who is well-

versed in the scriptures, who knows the science of Krsna, who can remove all the doubts of his
disciples, and who is always alert in the service of Krsna is known as a genuine guru. (Hari-bhaktivilasa 1.45,46 quoted from Visnu-smrti Vacana)

A Guru is a Master of his Senses

1.16
vaco vegam manasah krodha vegam
jihva vegam udaropastha vegam
etan vegan yo visaheta dhirah
sarvam apimam prthivim sa sisyat
A sober person who can control the urge to speak, the mind, the urges of anger, the tongue,
belly, and genitals is qualified to make disciples all over the world. (Upadesamrta 1)
1.17
sat-karma nipuno vipro mantra-tantra-visaradah
avaisnavo guru na syad vaisnavah svapaco guruh
A brahmana may be expert in mantra, ritual, and the six kinds of brahminical work performing
and teaching sacrifice, studying and teaching scripture, giving and receiving charity but if he is not a
Vaisnava he cannot be a guru. On the other hand, a Vaisnava, even if born in a family of untouchables,
may be a guru. (Hari-bhakti-vilasa, quoting Padma Purana Vacana)

A Pure Devotee is the Guru of all Varnas and Asramas

1.18
vipra ksatriya vaisyas ca guravah sudra janmanam
sudras ca guravas tesam trayanam bhagavat-priyah
A brahmana, ksatriya or vaisya can be guru for the sudra class, but a Vaisnava, even if born a
sudra, because he is dear to the Supreme Personality of Godhead, can be the guru of these higher
orders. (Padma Purana)
1.19
kiba vipra, kiba nyasi , sudra kene naya
yei krsna-tattva-vetta, sei 'guru' haya
Whether a brahmana, a sannyasi, or a sudra, one who knows the science of Krsna is to be
accepted as guru. (Cc. Madhya 8.128)
1.20
kiba varni, kiba srami, kiba varnasrama hina
krsna tattva yei, sei acarya pravina
asala katha chadi' bhai varne ye kare adara
asad-guru kari' ta 'ra vinasta purvapara
One who is expert in the science of Krsna, whatever social order he may belong to including
sudra and outcaste is to be accepted as an acarya. Who ignores this principle and accepts a guru solely
on the basis of social position will be ruined. (Prema-vivarta)

A Guru is an Acarya of Sambandha-jnana

1.21
vairagya-yug bhakti-rasam prayatnair
apayayan mam anabhipsum andham
krpambudhir yah para-duhkha-dukhi
sanatanam tam prabhum asrayami
I surrender to Srila Sanatana Gosvami, the acarya of sambandha jnana. He is an ocean of
mercy and always unhappy to see the suffering of others. Although I was blind and in the darkest
ignorance he gave me the light of transcendental knowledge. He taught me the real meaning of
detachment and made me drink the highest nectarean rasa that of divine love. (Vilapa-kusumanjali, 6)

Who is an Acarya?
1.22
upaniya tu yah sisyam veda-madhyapayed dvijah
sankalpam sa-rahasyam ca tam acaryam pracaksate
An acarya is not one who only confers the sacred thread. He trains his disciples in sacrifice
and teaches them the confidential meaning of the Vedas. Such a spiritual master is an acarya,
according to saintly authorities. (Manu-samhita 2.140)
1.23
acinoti yah sastrartham acare sthapayaty api
svayam acarate yasmad acaryas tena kirttitah
An acarya is one who fully understands the conclusions of the revealed scriptures and whose
behavior reflects his deep realization. He is a living example for he teaches the meaning of the
scriptures both by word and deed. (Vayu Purana)

Example Is Better Than Precept

1.24
yad yad acarati sresthas tat tad evetaro janah
sa yat pramanam kurute lokas tad anuvartate
Whatever a great man does, common men follow. Whatever standards he sets by exemplary
acts, all the world pursues. (Bhagavad-gita 3.21)
1.25
apane acare keha, na kare pracara
pracara karena keha, na karena acara
'acara' 'pracara' namera karaha 'dui' karya
tumi sarva-guru, tumi jagatera arya
Some practice but do not preach, others preach but do not practice, but one who is perfect in
both preaching and practice is the guru of the entire universe. You are a real jagad-guru, for you
practice what you preach. (Cc. Antya 4.102,103)

1.26
apane karimu bhakta-bhava angikare
apani acari' bhakti sikhamu sabare
I shall accept the role of a devotee, and I shall teach bhakti to everyone by practicing it
Myself. (Cc. Adi 3.20)
1.27
apani na kaile dharma sikhana na yaya
If I do not do this Myself, then the principles of religion will not be taught. (Cc. Adi 3.21)

Inconceivable Oneness and Difference of Guru, Vaisnava, and Krsna

1.28
acaryam mam vijaniyan navamanyeta karhicit
na martya-buddhyasuyeta sarva-devamayo guruh
Know the acarya to be as good as Myself. Never disrespect him. Never envy him or consider
him an ordinary man for He is the sum total of all the demigods. (Bhag. 11.17.27)
1.29
vande gurun isa-bhaktan isam isavatarakan
tat-prakasams ca tac chaktih krsna caitanya samjnakam
I worship the Supreme Lord Sri Caitanya, who appears in six features as: instructing and
initiating gurus; the Lord's devotees, beginning with Srivasa Thakura; His avataras such as Advaita
Acarya; His prakasa, or full expansion, (Nityananda Prabhu); and His sakti, (Gadadhara Pandita). (Cc.
Adi 1.1 )
1.30
krsna, guru, bhakta, sakti, avatara, prakasa
krsna sakti ei chaya-rupe karena vilasa
The Supreme Lord appears in six features. As Sri Krsna; the two kinds of gurus; devotees;
incarnations of Godhead; complete expansions of His own Self (purusas); and His divine energy. In
these six features the Lord enjoys His transcendental pastimes. (Cc. Adi 1.32)
1.31
yadyapi amara guru caitanyera dasa
tathapi janiye ami tanhara prakasa
Although I know my guru is a servitor of Sri Caitanya, I know that He is a full manifestation
(prakasa) of the Supreme Personality of Godhead Himself. (Cc. Adi 1.44)

Siksa-guru; Caitya-guru and Mahanta (personal)-guru.

1.32
guru-krsna-rupa hana sastrera pramane
guru-rupe krsna krpa karena bhakta-gane

According to sastra the guru is non-different from Krsna, because it is through the guru that
Krsna bestows mercy on His devotees. (Cc. Adi 1.45)
1.33
siksa-guruke ta' jani krsnera svarupa
antaryami, bhakta-srestha, ei dui rupa
One should know the siksa guru to be Krsna Himself. As guru, Krsna has two forms as the
Supersoul and as the best of devotees. (Cc. Adi 1.47)
1.34
jive saksat nahi, tate guru caittya-rupe
siksa-guru haya krsna mahanta-svarupe
Since one cannot see the Supersoul directly, Krsna appears as a liberated devotee. Such a siksa
guru is none other than Krsna Himself. (Cc. Adi 1.58)
1.35
naivopayanty apacitim kavayas tavesa
brahmayusapi krtam rddha-mudah smarantah
yo 'ntar bahis tanu-bhrtam asubham vidhunvann
acarya-caittya-vapusa sva-gatim vyanakti
O my Lord! Transcendental poets and experts in spiritual science cannot fully express their
indebtedness to You, even if they had the lifetime of Brahma, for You appear in two features externally
as the Acarya and internally as the Supersoul to deliver the conditioned souls by revealing to them
Your devotional service and teaching them how to approach You on the path of pure love.
(Bhag. 11.29.6)

By the Mercy of Krsna, one Gets the Mercy of Guru

1.36
krsna yadi krpa kare kona bhagyavane
guru-antaryami-rupe sikhaya apane
By the mercy of Krsna a fortunate soul is guided by the Supersoul from within and from the
guru without. (Cc. Madhya 22.47)

Guru Gives Scientific Knowledge About the Highest Spiritual Reality

1.37
ajnana timirandhasya jnananjana salakaya
caksur unmilitam yena tasmai sri guruve namah
I was born in the darkest ignorance, but my spiritual master opened my eyes with the salve of
transcendental knowledge. I offer my humble obeisance's unto him. (Prema-bhakti-candrika,
Narottama dasa)
1.38
sri-caitanya-mano-'bhistam sthapitam yena bhutale
svayam rupah kada mahyam dadati sva-padantikam

When will Srila Rupa Gosvami Prabhupada, who has established the mission to fulfill the
desire of Lord Caitanya give me shelter at his lotus feet? (Prema-bhakti-candrika, Narottama dasa)
1.39
sri-guru-carana padma, kevala-bhakati-sadma,
bando muni savadhana mate
yahara prasade bhai, e bhava toriya jai,
krsna-prapti hoy jaha ha'te
guru-mukha-padma-vakya, cittete koriya aikya,
ar na koriho mane asa
sri-guru carane rati, ei se uttama gati,
je prasade pure sarva asa
cakhu-dan dilo jei, janme janme prabhu sei,
divya-jnan hrde prokasito
prema-bhakti jaha hoite, avidya vinasa jate,
vede gay yahara carito
The lotus feet of the spiritual master are the only way we can attain pure devotional service. I
bow down to his lotus feet with great awe and reverence. By his mercy, one can cross the ocean of
material suffering and obtain the mercy of Krsna.
My only wish is to have my consciousness purified by the words emanating from his lotus
mouth. Attachment to his lotus feet is the perfection that fulfill all desires.
He opens my darkened eyes and fills my heart with transcendental knowledge. He is my lord,
birth after birth. From him ecstatic prema emanates; by him, ignorance is destroyed. The Vedic
scriptures sing of his character.
Our spiritual master is the ocean of mercy, the friend of the poor, and lord and master of the
devotees. O master! Be merciful to me. Give me the shade of your lotus feet. Your fame is spread all
over the three worlds. (Prema-bhakti-candrika, Narottama dasa)

The Spiritual Master is the Energy of Krsna

1.40
na dharmam nadharmam sruti-gana niruktam kila kuru
vraje radha-krsna-pracura-paricaryam iha tanu
saci-sunum nandisvara-pati-sutatve guru-varam
mukunda-prestatve smara param ajasram nanu manah
O mind! Give up all connection with Vedic piety and impiety and simply serve Radha and
Krsna in Vrndavana with all your heart. Know that Lord Caitanya, the son Saci, is Sri Krsna, the son
of Nanda and always remember that Sri Guru is mukunda-prestha, the dearmost servant of Krsna.
(Manah-Siksa 2, Srila Raghunatha Dasa Gosvami)
Note: In the purport to Cc. Adi 1.46, Srila Prabhupada refers to Srila Bhaktivinoda's commentary
called Anubhasya:
As mentioned previously, a disciple should always respect the spiritual master as a
manifestation of Krsna, but at the same time one should always remember that a spiritual master is
never authorized to imitate the transcendental pastimes of the Lord. False spiritual masters pose
themselves as identical with Sri Krsna in every respect to exploit the sentiments of their followers, but
such impersonalists can only mislead their disciples, for their ultimate aim is to become one with the
Lord. This is against the principles of the devotional cult.
The real Vedic philosophy is acintya-bhedabheda-tattva, which establishes everything as one
with and different from the Personality of Godhead. Srila Raghunatha Gosvami confirms that this is

the real position of a bona tide spiritualmaster and says one should always think of the spiritual
master in terms of his intimate relationship with Mukunda.

The Guru is Gaura-sakti and Gaura-priyattama

1.41
saksad hadritvena samasta sastrair
uktas tatha bhavyata eva sadbhih
kintu prabhor yah priya eva tasya
vande guroh sri-caranaravindam
According to the verdict of the revealed scriptures and saintly persons, the guru is honored as
much as Krsna Himself, because he is the dearmost servant of the Supreme Personality of Godhead. I
offer my respectful obeisance's unto the lotus feet of such a spiritual master. (Gurvastakam 7)
l. 42
suddha-bhaktah sri-guro sri sivasya ca bhagavata saha
abheda-drstim-tat-priyatamatvenaiva manyante
Whenever the scriptures describe the spiritual master and Lord Siva as non-different from
Krsna, pure devotees understand this is because of their being the most beloved of Sri Krsna. (BhaktiSandarbha, Annucheda 216)
NOTE: Quoting the Anubhasya, Cc. Adi 1.46: "Jiva Gosvami clearly defined that a pure devotee's
observation of the spiritual master and Lord Siva as one with the Personality of Godhead exists in
their being very dear to the Lord, not identical with Him in all respects."

A Guru in Name Only Commits a Great Offense

1.43
gurur na sa syat sva-jano na sa syat
pita na sa syaj janani na sa syat
daivam na tat syan na patis ca sa syan
na mocayed yah samupeta-mrtyum
One who cannot deliver his dependents from repeated birth and death should never become a
guru, a relative, a father, mother, demigod, or husband. (Bhag. 5.5.18)
1.44
sei se parama bandhu, sei pita-mata
sri-krsna-carane yei prema-bhakti-data
sakala janme pita-mata sabe paya
krsna guru nahi mile, bhajaha hiyaya
Under ordinary circumstances one's own father and mother are worshipable, but in every
species one gets a father and mother. Far rarer is to get guru and Krsna. The spiritual master can
bestow prema-bhakti to the those who have attained his mercy, therefore he is the topmost father,
mother, and friend of everyone. (Caitanya Mangala, Madhya-khanda)

Scholarship is no Qualification for Becoming a Guru

1.45
sabda-brahmani nisnato na nisnayat pare yadi
sramas tasya srama-phalo hy adhenum iva raksatah
One may be expert in Vedic scholarship, but if he fails to understand the position of the
Absolute Truth and doesn't recognize Krsna as the Supreme Personality of Godhead all his study is a
waste of time. His hard work will be his only reward, and his efforts will be like the labor of one who
struggles to maintain a cow that has no calf and cannot produce milk. (Bhag. 11.11.18)

A Non-Vaisnava Cannot be a Guru

l.46
maha-kula-prasuto 'pi sarva-yajnesu diksitah
sahasra-sakhadhyayi ca na guruh syad avaisnavah
Even if born in an aristocratic brahmana family, initiated with all the
appropriate Vedic sacrifices, and has studied a thousand branches of Vedic knowledge
--one who is not a Vaisnava can never be a guru. (Hari-bhakti-vilasa 1.45)

Bogus Gurus
1.47
paricarya-yaso-lipsuh sisyad gurur na hi
One who accepts disciples for personal service and fame is unfit to be a guru. (Visnu Smrti)
1.48
guravo bahavah santi sisya-vittapaharakah
durlabhah sad-gurur devi sisya-santapaharakah
Many gurus take advantage of their disciples and plunder them. They exploit their disciples
for sex, and use them to amass wealth, but a guru who can remove the miseries of his disciples is very
rare. (Purana-vakya)

The Injunction to Abandon a Bogus Guru

1.49
guror apy avaliptasya karyakaryam ajanatah
utpatha-pratipannasya parityago vidhiyate
A guru addicted to sensual pleasure and polluted by vice, who is ignorant
and has no power to discriminate between right and wrong, or who is not on the path
of suddha-bhakti must be abandoned. (Mahabharata, Udyoga-parva, 179.25)
1.50
snehad va lobhato vapi yo grhniyad diksaya
tasmin gurau sa-sisye tat devata sapa apatet

If a guru, disregarding the standard for giving diksa, gives the mantra to his disciple out of
greed or mundane affection, he is cursed by the gods along with that disciple. (Hari-bhakti-vilasa 2.7)
1.51
yo vyakti nyaya rahitam anyayena srnoti yah
tav ubhau narakam ghoram vrajatah kalam aksayam
One who assumes the dress and position of an acarya, who speaks against the conclusions of
Srimad Bhagavatam and other scriptures, or performs kirtana opposed to the proper glorification of Sri
Krsna, certainly goes to hell for countless lifetimes along with his disciples and whoever else hears
such non-devotional talks and kirtanas. (Hari-bhakti-vilasa 1.101)
1.52
vaisnava-vidvesi cet parityajya eva. "guror api avaliptasye" ti smaranat,
vaisnava-bhava-rahityena avaisnavataya avaisnavopadisteneti vacana-visaya tvacca.
Yathokta-laksanasya sri-guror-avidyamanatayastu tasyaiva maha-bhagavatasyaikasya
nitya-sevanam paramam sreyah.
A guru who is envious of pure devotees, who blasphemes them, or behaves maliciously
towards them should certainly be abandoned, remembering the verse "guror api avaliptasya" (See
1.49). Such an envious guru lacks the mood and character of a Vaisnava. The sastras enjoin that one
should not accept initiation from a non-devotee (avaisnavopadistena... See 1.54). Knowing these
injunctions of the scriptures, a sincere devotee abandons a false guru who is envious of devotees. After
leaving one who lacks the true qualities of a guru, if a devotee is without a spiritual guide, his only
hope is to seek out a mahabhagavata vaisnava and serve him. By constantly rendering service to such
a pure devotee, one will certainly attain the highest goal of life. (Bhakti-sandarbha, Annucheda 238)

A Materialistic, Professional, Family or Vyavaharika-guru Must be Given

up
1.53
paramartha-gurvasrayo vyavaharika-gurvadi parityagenapi kartavyah
One should not accept a spiritual master based on hereditary, social or ecclesiastical
convention. Such a professional guru should be rejected. One must accept a qualified spiritual master,
who can help one advance towards the ultimate goal of life, krsna-prema. (Bhakti-sandarbha,
annucheda 210)

Who Rejects a False Guru Must Accept a Real Guru

1.54
avaisnavopadistena mantrena nirayam vrajet
punas ca vidhina samyag grahayed vaisnavad guroh
One who gets his mantra from a guru who is a non-devotee or who is addicted to sensual
pleasure is doomed to a life in hell. Such a person must immediately approach a genuine Vaisnava
guru and again accept the mantra from him. (Hari-bhakti-vilasa 4.366)

Why Become a Disciple

1.55
nr-deham adyam su-labham su-durlabham
plavam su-kalpam guru-karnadharam
mayanukulena nabhasvateritam
puman bhavabdhim na taret sa atma-ha
This human form of life is rare and it can award all the benefit of life. It is superior to all other
forms of life, for having attained it, one may easily cross over the ocean of material existence. The
human form of life is like a ship for crossing the material ocean. The guru is the captain and the mercy
of Krsna is the favorable wind that carries the ship safely across. One who fails to make use of the
human form of life for crossing the ocean of birth and death is the killer of the self. (Bhag. 11.20.17)

Who Thinks the Spiritual Master an Ordinary man Goes to Hell

1.56
gurusu nara-matir yasya va naraki sah
One who thinks that the spiritual master is an ordinary man is said to live in hell. (Padma
Purana)

Who Thinks the Guru an Ordinary man Finds his Attempts at Spiritual
Progress as Useless as an Elephant's Bath
1.57
yasya saksad bhagavati jnana-dipa prade gurau
martyasad-dhih srutam tasya sarvam kunjara-saucavat
The guru is considered as the Supreme Lord Himself, because he gives the light of
transcendental knowledge to his disciples. Consequently, for one who maintains the material
conception that the guru is an ordinary human being, everything is frustrated. His attempts to progress
in spiritual life, his Vedic studies and scriptural knowledge, his penances and austerities, and his
worship of the Deity are all as useless as the bathing of an elephant. (Bhag. 7.15.26)

For Transcendental Knowledge one Must Approach a Guru

1.58
tad viddhi pranipatena pariprasnena sevaya
upadeksyanti te jnanam jnaninas tattva-darsinah
Just try to learn the truth by approaching a spiritual master. Surrender to him and inquire from
him and render service at his lotus feet. The self-realized soul can impart knowledge unto you, for he
has seen the truth. (Bhagavad-gita 4.34)

The Guru Takes one Beyond Jnana to Pure Devotion

1.59
evam gurupasanayaika-bhaktya
vidya-kutharena sitena dhirah
vivrscya jivasayam apramattah
sampadya catmanam atha tyajastram
With steady intelligence you should develop unalloyed devotional service by careful worship
of the spiritual master, and with the sharp ax of transcendental knowledge you should cut off the subtle
material covering of the soul. Upon realizing the Supreme Personality of Godhead, you should then
give up the ax of analytic knowledge. (Bhag. 11.12.24)

Guru and Lord Nityananda are Non-different

1.60
samsarera para haiya bhaktira sagare
ye dubibe se bhajuka nitai candere
amara prabhura prabhu sri gaurasundara
e bada bharasa citte dhari nirantara
Beyond the ocean of birth and death is the bhakti ocean. Let those who would go there
worship Lord Nityananda (the original guru ). I will hold this faith within my heart forever: My master
is Nityananda; His Lord is Gaurasundara. (By the mercy of Lord Nityananda one gets the mercy of
Gaurasundara. Nityananda is therefore the original guru. As such the guru is the representative of Lord
Nityananda. These two are non-different.) (C.Bhag.. 1.17.152-153)
1.61
nitai-pada-kamala, koti-candra-susitala,
ye chayay jagata juray
heno nitai bine bhai, radha-krsna paite nai,
drdha kori' dharo nitair pay
se sambandha nahi ja'r, brtha janma gelo ta'r,
sei pasu boro duracar,
nitai na bolilo mukhe, majilo samsara-sukhe,
vidya-kule ki koribe tar
ahankare matta hoiya, nitai-pada pasariya,
asatyere satya kori mani
nitaiyer karuna ha'be, vraje-radha-krsna pabe,
dhara nitai-carana du 'khani.
nitaiyer carana satya, tahara sevaka nitya,
nitai-pada sada koro asa
narottama boro dukhi, nitai more koro sukhi,
rakho ranga-caranera pasa
The lotus feet of Lord Nityananda are more soothing than millions of moons.This world is
ablaze with the fire of birth and death, but the cool shade of the lotus feet of Lord Nityananda can give
relief to the entire universe. No one can approach Radha-Krsna without Lord Nityananda. If one wants
to enter into the service of Radha-Krsna, he must take shelter at the lotus feet of Nityananda. He
has not established a relationship with Lord Nityananda has wasted his life. His birth in the human
form of life is useless. He is no better than an animal being absorbed in eating, sleeping, mating, and
fighting. Such a two-legged animal, whose mouth has never uttered the name "Nitai," wallows in the

pleasures of family life, and enjoys the happiness offered by birth, death, old age, and disease in the
forest fire of material existence.
If one has no connection with Nityananda, his so-called academic education and birth in a
high family or great nation will not protect him. At the time of death nature's law will act, his work
will be finished. He will get another body according to his karma.
Why are these human animals acting in this way? They are maddened by a false conception of
life. They have identified the self with the body, and thus they have forgotten their eternal relationship
with Nityananda. Such forgetful persons accept the illusory energy as factual. They consider truth to
be unreal and mistake illusion for reality. By the mercy of Nityananda prabhu, however, one can attain
the service of Radha-Krsna in Vrndavana. Therefore, take shelter of the holy feet of Lord Nityananda.
(Prarthana, Narottama Dasa)

The Authorized Sacred Tradition

1.62
amnayah srutayah saksad brahma-vidyeti visrutah
guru-parampara-praptah visva-kartur hi brahmanah
Transcendental knowledge, which is received through the system of parampara, beginning
with Brahma, the creator, and which is embodied in the Sruti is known as amnayah, or the authorized
sacred tradition. (Mahajana-karika)

Lord Brahma, the Original Teacher

1.63
brahma devanam prathamah sambabhuva
visvasya karta bhuvanasya gopta
sa brahma-vidyam sarva-vidya-pratistam
atharvaya jyesta-putraya praha
Lord Brahma is the foremost of the demigods. He is the creator of the universe, and its
guardian. He instructed his eldest son, Atharva in the science of transcendental knowledge (brahmavidya), and thus became the first teacher within the universe. All other knowledge is based on this
knowledge. (Mundaka Upanisad 1.1.1)

Sri Madhva the Sampradaya Acarya

1.64
ananda-tirtha-nama sukha-maya-dhama yatir jiyat
samsararnava-taranim yam iha janah kirtyanti budhah
All glories to Sri Madhvacarya Prabhu, who is known as Ananda-tirtha, the holy abode of
transcendental bliss. The wise know him as the boat for crossing over the ocean of material existence,
and so they always chant his glories. (Prameya-ratnavali)

The Brahma-Madhva Gaudiya Sampradaya

1.65
sri-krsna-brahma-devarsi-badarayana-sanjnakan
sri-madhva-sri-padmanabha-sriman-nrhari-madhavan
aksobhya-jayatirtha-sri-jnanasindhu-dayanidhin
sri-vidyanidhi-rajendra-jayadharman-kramadvayam
purusottama-brahmanya-vyasatirthams ca samstumah
tato laksmipatim sriman-madhavendran ca bhaktitah
tac chisyan srisvaradvaita-nityanandan-jagat-gurun
devam-isvara-sisyam-sri-caitanyan ca bhajamahe
sri-krsna-prema-danena yena nistaritam jagat
kali-kalusa-santaptam karuna-sindhuna svayam
mahaprabhu-svarupa-sri-damodarah-priyankarah
rupa-sanatanau dvau ca gosvami-pravarau prabhu
sri-jivo-raghunathas ca rupa priyo maha-matih
tat-priyah kaviraja-sri-krsna-dasa-prabhur matah
tasya priyottamah srilah sevaparo narottamah
tad-anugata-bhaktah sri-visvanathah sad-uttamah
tad asaktas ca gaudiya-vedantacarya-bhusanam
vidyabhusana-pada sri-baladeva-sad-asrayah
vaisnava-sarvabhauma-sri-jagannatha-prabhus tatha
sri-mayapura-dhamnas tu nirdesta-sajjana-priyah
suddha-bhakti-pracarasya muli-bhuta ihottamah
sri-bhaktivinodo devas tat-priyatvena visrutah
tad-abhinna-suhrd-varyo maha-bhagavatottamah
sri-gaura-kisorah saksad-vairagyam vigrahasritam
(mayavadi-ku-siddhanta-dhvanta-rasi-nirasakah
visuddha-bhakti-siddhantaih svanta-padma-vikasakah
devo 'sau paramo hamso mattah-sri-gaura-kirtane
pracaracara-karyesu nirantaram-mahotsukah
hari-priya-janair-gamya om visnu-pada-purvakah
sri-pado bhakti-siddhanta-sarasvati-mahodayah
sarve te gaura-vamsyas ca parama-hamsa-vigrahah
vayam ca pranata dasas tad ucchista-grahagrahah)
The above Sanskrt verse describing the Gaudiya Vaisnava guru-parampara was composed by
Srila Bhaktisiddhanta Sarasvati Thakura (with the exception of the part in parenthesis, which was later
added by his disciples). He translated it in the form of a Bengali poem, which follows:
1.66
krsna haite catur-mukha, haya krsna sevonmukha,
brahma haite naradera mati
narada haite vyasa, madhva kahe vyasa-dasa,
purna-prajna padmanabha-gati
nrhari madhava vamse, aksobhya-paramahamse,
sisya bali' angikara kare
aksobhyera sisya jaya-tirtha name paricaya,
tanra dasye jnanasindhu tare
taha haite dayanidhi, tanra dasa vidyanidhi,
rajendra haila tanha ha'te
tanhara kinkara jaya-dharma name paricaya,
parampara jana bhala mate
jayadharma-dasye khyati, sri purusottama yati,

ta'ha ha'te brahmanya-tirtha suri

vyasa-tirtha tanra dasa, laksmi-pati vyasa-dasa,
taha ha'te madhavendra puri
mahavendra puri-vara, sisya-vara sri isvara,
nityananda sri-advaita-vibhu
isara-purike dhanya, karilena sri caitanya,
jagad-guru-gaura-mahaprabhu
mahaprabhu sri-caitanya, radha-krsna nahe anya,
rupanuga-janera-jivana
visvambhara priyankara, sri svarupa damodara,
sri gosvami rupa-sanatana
rupa-priya mahajana, jiva raghunatha hana,
tanra priya kavi krsna dasa
krsna dasa priya-vara, narottama sevapara,
yanra pada visvanatha asa
visvanatha bhakta-satha, baladeva jagannatha,
tanra priya sri bhaktivinoda
mahabhagavata-vara, sri-gaura-kisora-vara,
hari-bhajanete yanra moda
sri varsabhanavi-bara, sada sevya-sevapara,
tanhara dayitadasa nama
ei saba hari-jana, gaurangera nija-jana,
tandera ucchiste mora kama
The teachings of pure devotional service to Krsna begins with Krsna Him-self. He revealed
this divine knowledge to the four-headed Brahma, who taught it to Narada. Narada taught it to Vyasa,
who taught it to his servant, Madhvacarya. From Madhvacarya it passed to Padmanabha, Narahari, and
Madhava. Madhava's disciple was Aksobhya. Aksobhya's disciple was Jayatirtha, whose foremost
disciple was Jnanasindhu. After Jnanasindhu was Dayanidhi, whose disciple was Vidyanidhi, also
known as Vidyadhiraja Tirtha. His disciple was Rajendra Tirtha, whose principle disciple was
Jayadharma, also known as Vijayadhvaja Tirtha, the famous Bhagavatam commentator. His disciple
was Purusottama Tirtha, whose foremost disciple was Brahmanya Tirtha.His disciple was Vyasatirtha,
whose disciple was Laksmipati Tirtha. In this way one should understand the guru-parampara.
Laksmipati Tirtha initiated Sri Madhavendra Puri, the best of sannyasis, whose favorite
disciple was Isvara Puri. Two of his foremost disciples were the two great incarnations of Godhead,
Lord Nityananda and Advaita Prabhu. Lord Caitanya made Isvara Puri greatly fortunate by accepting
him as guru. Caitanya Mahaprabhu is none other than Sri Radha-Krsna combined. He is the life and
soul of the Rupanuga Vaisnavas. The most dear follower of Sri Caitanya, who was also known as
Visvambhara, was Svarupa Damodara, whose principle fol-lowers were Rupa and Sanatana Gosvami.
The beloved followers of Rupa and Sanatana were Sri Jiva and Raghunatha dasa, whose dearmost
servant was Krsnadasa Kaviraja Gosvami. The dearmost follower of Krsnadasa was Narottama dasa
Thakura. Narottama's follower, Visvanatha Cakravarti Thakura, had no desire other than the service of
Narottama's lotus feet. The foremost devotee of Visvanatha was Baladeva Vidyabhusana, and then
Jagannatha dasa Babaji. The dear servant of Jagannatha dasa Babaji was Bhaktivinoda Thakura.
Bhaktivinoda Thakura was followed by Sri Gaura Kisora dasa Babaji, a great devotee, whose only
pleasure was the service of Sri Hari.
All these pure devotees of the Lord represent the dynasty of Sri Gauranga, the Gaura-vamsa.
Their holy feet are my only refuge. I am devoid of any real service to them, but hope that one day their
service may be mine. I am only a fallen tridandi-sannyasi by the name of Bhaktisiddhanta Sarasvati."
Thus ends the First Jewel of the Gaudiya Kanthahara, entitled Guru-tattva.

Bhagavat-tattva
Bhagavatam is the Crown Jewel of all Revealed Scriptures
2.1
dharmah projjhita-kaitavo 'tra paramo nirmatsaranam satam
vedyam vastavam atra vastu-sivadam tapa-trayonmulanam
srimad-bhagavate maha-muni-krte kim va parair isvarah
sadyo hrdy avarudhyate 'tra krtibhih susrusubhis tat-ksanat
Completely rejecting all religious principles that are materially motivated, Bhagavata-Purana
propounds the highest truth, which is understandable by those devotees who are fully pure in heart.
The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the
threefold miseries. This beautiful Bhagavatam, compiled by the great sage Vyasa in the maturity of
his spiritual realization, is sufficient in itself for God-realization. What is the need for any other
scripture? As soon as one attentively and submissively hears the message of Bhagavatam, by this
culture of knowledge, the Supreme Lord is established within his heart. (Bhag. 1.1.2)
2.2
'krsna-bhakti-rasa-svarupa' sri-bhagavata
tate veda-sastra haite parama mahattva
Srimad-Bhagavatam gives direct information of the mellows derived from service to Krsna.
Therefore Srimad-Bhagavatam is above all other Vedic literature. (Cc. Madhya 25.150)

Bhagavatam is the Ripened Fruit of the Vedic Desire Tree

2.3
nigama-kalpa-taror galitam phalam
suka-mukhad amrta-drava-samyutam
pibata bhagavatam rasam alayam
muhur aho rasika bhuvi bhavukah
Srimad-Bhagavatam is the essence of all Vedic literature. It is the ripened fruit of the desire
tree of Vedic knowledge. It has been sweetened by emanating from the mouth of Sukadeva Gosvami.
O thoughtful men, who relish transcendental mellows, always taste this fully ripened fruit. As long as
you are aspiring to be absorbed in the transcendental bliss derived from the Lord's loving service, you
should continue tasting Srimad-Bhagavatam even after liberation. (Bhag. 1.1.3)

Bhagavatam is the Literary Incarnation of Krsna

2.4
krsne sva-dhamopagate dharma-jnanadibhih saha
kalau nasta-drsam esa puranarko' dhunoditah
Srimad-Bhagavatam is as brilliant as the sun. After Lord Krsna has left for His abode,
accompanied by dharma and knowledge, it has arisen to save us from the darkness of the age of Kali.
(Bhag. 1.3.43)

Paramahamsas Sing Bhagavatam for the Benefit of all Souls

2.5
anarthopasamam saksad bhakti-yogam adhoksaje
lokasyajanato vidvams cakre satvata-samhitam
yasyam vai sruyamanayam krsne parama-puruse
bhaktir utpadyate pumsah soka-moha-bhayapaha
The material miseries of the living entity, which are superfluous to him, can be directly
mitigated by the linking process of devotional service; but the mass of people do not know this,
therefore the great sage Vyasa compiled this Vedic literature, which is in relation to the Supreme Truth.
Simply by hearing this Vedic literature, the feeling for devotional service to Krsna sprouts up at
once to extinguish the fire of lamentation, illusion, and fearfulness within the heart. (Bhag. 1.7.6,7)

Bhagavatam is Dear to the Topmost Paramahamsas

2.6
srimad-bhagavatam puranam amalam yad vaisnavanam priyam
yasmin paramahamsyam ekam amalam jnanam param giyate
tatra jnana-viraga-bhakti-sahitam naiskarmyam avisktam
tac chrnvan su-pathan vicarana-paro bhaktya vimucyen narah
Srimad-Bhagavatam is the spotless Purana. It is especially dear to the Vaisnavas; it has
knowledge that is especially appreciated by the paramahamsas. When carefully studied, heard, and
understood again and again, it opens the door to pure devotion through which one never returns to the
bondage of illusion. (Bhag. 12.13.18)

Bhagavatam is the Natural Commentary on Vedanta, Mahabharata,

Gayatri, and the Vedas
2.7
artho 'yam brahma-sutranam bharatartha vinirnayah
gayatri-bhasya-rupo 'sau vedartha-paribrmhitah
Srimad-Bhagavatam explains the meaning of Vedanta and the purpose of Mahabharata. It
reveals the inner meaning of the gayatri mantra and the essence of the Vedas. (Hari-Bhakti-Vilasa
10.394)
2.8
gayatrira arthe ei grantha-arambhana
"satyam param" sambhandha, "dhimahi" sadhane prayojana
In the beginning of Srimad-Bhagavatam is an explanation of the brahma-gayatri mantra:
satyam param dhimahi, "We meditate upon the Absolute Truth." Here dhimahi indicates the execution
of devotional service and the attainment of the ultimate goal of life, Sri Krsna, who is satyam param,
the Supreme Absolute Truth. (Cc. Madhya 25.147)

2.9
cari-veda-upanisade yata kichu haya tara artha lana vyasa karila sancaya
yei sutre yei rk visaya vacana bhagavate sei rk sloke nibandhana
ataeva brahma-sutrera bhasya sri bhagavata bhagavata-sloka, upanisat kahe 'eka' mata
Vyasadeva collected whatever conclusions were in the four Vedas and 108 Upanisads, and
composed them in the form of codes as the Vedanta-sutras. In Vedanta-sutra the purpose of all Vedic
knowledge is explained, and in Srimad-Bhagavatam, it is elaborated upon in 18,000 verses. What is
explained in Srimad-Bhagavatam and in the Upanisads serves the same purpose. (Cc. Madhya 25.98100)
2.10
ye sutra-karta, se yadi karaye vyakhyana
tabe sutrera mula artha lokera haya jnana
If the Vedanta-sutras are explained by their author, Vyasadeva, their original meaning can be
easily understood by the people in general. (Cc. Madhya 25.93)
2.11
ataeva bhagavata sutrera 'artha'-rupa
nija-krta sutrera nija-'bhasya'-svarupa
Srimad-Bhagavatam gives the actual meaning of the Vedanta-sutras. The author of the sutras
is Vyasadeva and he has explained their meaning in the Srimad-Bhagavatam. (Cc. Madhya 25.142)
2.12
ataeva bhagavata karaha vicara
iha haite pabe sutra- srutira artha-sara
Study Srimad-Bhagavatam meticulously. Then you will understand the actual meaning of
Vedanta-sutra. (Cc. Madhya 25.153)

Bhagavatam is the essence of all the scriptures

2.13
sarva-vedetihasanam
saram saram samuddhrtam
The essence of all Vedic literature, the Vedas, Puranas, and Itihasas, has been collected in the
Srimad-Bhagavatam. (Cc. Madhya 25.145)

Whoever Disregards Bhagavatam and Relies on Sankaracarya 's

Commentary is Lost
2.14
jivera nistara lagi' sutra kaila vyasa
mayavadi-bhasya sunile haya sarva-nasa
Vyasadeva presented the Vedic literature for the deliverance of the conditioned souls, but if
one hears the commentary of Sankaracarya everything is spoiled. (Cc. Madhya 6.169)

Bhagavatam Reveals the Inner Meaning of Vedanta

2.15
sarva-vedanta-saram hi sri-bhagavatam isyate
tad-rasamrta-trptasya nanyatra syad ratih kvacit
Srimad-Bhagavatam is accepted as the essence of all Vedic literature and Vedantic philosophy.
Whoever tastes the transcendental mellow of Srimad-Bhagavatam is never attracted to any other
literature. (Bhag. 12.13.15)

Bhagavatam is the Cream of the Vedas and the Very Form of Krsna
2.16
sabe purusartha 'bhakti' bhagavate haya
'premarupa bhagavata' carivede kaya
cari veda-dadhi bhagavata
mathilenn suke-khailenu pariksita
Srimad-Bhagavatam speaks of the highest goal of life, devotional service, divine love of
Krsna. According to all the Vedas Srimad-Bhagavatam is the very form of divine love. The four Vedas
are like yogurt, but the Srimad-Bhagavatam is like butter. The churner of this butter is Sukadeva
Gosvami, and the eater of this butter is Pariksita Maharaja. (C.Bhag., Madhya. 22.15-l6)
2.17
krsna-tulya bhagavata vibhu, sarvasraya
prati-sloke prati-aksare nana artha kaya
Srimad-Bhagavatam is as great as Krsna Himself, the Supreme Lord and the shelter of
everything. In each and every verse and syllable of Srimad-Bhagavatam, there are multi-faceted
meanings, for it is as infinite as Krsna. (Cc. Madhya 24.318)
2.18
bhagavata, tulasi gangaya, bhaktajane
caturdha vigraha krsna ei cari sane
Srimad-Bhagavatam, Tulasi-devi, the Ganges, and the devotees - wherever these four things
are found, Krsna is always present. (C.Bhag. Madhya 22.81)

Self-Manifest and Eternal, Bhagavatam is not Ordinary Materialistic

Literature
2.19
adi-madhya-antye bhagavate ei kaya
visnu-bhakti nityasiddha aksaya avyaya
(Caitanya Bhagavata, Antya 3.506)
bhagavata-sastre se bhaktir tattva kahe
teni bhagavata-sama kona sastra nahe
yena rupa matsya-kurma-adi avatara
avirbhava-tirobhava apanei haya
(Caitanya Bhagavata, Antya 3.509-511)

isvarera tattva yena bujhane na yaya

eimata bhagavata sarva-saste gaya
(C.Bhag.. Antya 3.513)
premamaya bhagavata krsnera sri anga
tahate kahena yata gopya krsneranga
(Caitanya Bhagavata, Antya 3.516)
hena bhagavata kona duskrti padiya
nityananda ninda kare tattva na janiya
(C.Bhag.. Antya 3.534)
In the beginning, middle, and end, the Srimad-Bhagavatam speaks only of devotional service
to Krsna. As such, this literature is eternally perfect, infallible, and infinite, because it contains all
truths pertaining to the infinite. Since the Srimad-Bhagavatam speaks exclusively of the truths of pure
devotional service, it is unparalleled among the sastras. No other scripture can compare with SrimadBhagavatam. In the same way that the avataras of Krsna beginning with Matsya and Kurma appear
and disappear transcendentally, the Srimad-Bhagavatam is not of mundane origin. It appears and
disappears of its own accord. In the same way that truth about God Himself is inconceivable, the
Srimad-Bhagavatam is beyond all material understanding. The Srimad-Bhagavatam is full of krsnaprema. It is a part of Krsna Himself, for it describes Krsna's confidential pastimes. Whoever offends
the lotus feet of Lord Nityananda is a great sinner. Despite his deep study and scholarship, such a
person will never understand the Srimad-Bhagavatam.

Bhagavatam is Beyond Sensual Experience

2.20
padau yadiyau prathamadvitiyau trtiyaturyau kathitau yaduru
nabhistatha pancama eva sastho bhujantaram doryugalam tathanyau
kanthas tu rajan navamo yadiyo mukharavindam dasamam praphullam
ekadaso yasya lalatapattakam siro'pi tu dvadasa eva bhati
tamadidevam karunanidhanam tamalavarnam suhitavataram
aparasamsara samudra-setum bhajamahe bhagavata-svarupam
I worship that Supreme Lord Sri Krsna, the origin of all the gods, the abode of mercy, whose
transcendental form is black like the tamal tree, and who has appeared in the form of His sound
avatara, Srimad-Bhagavatam. It is the literary incarnation of Krsna, a bridge by which lost souls can
cross the ocean of repeated birth and death.
Srimad-Bhagavatam has twelve cantos, which correspond to the twelve different parts of
Krsna's divine form. The first two cantos are the lotus feet of Krsna. The third and fourth cantos are
His lotus thighs. The fifth canto is His lotus navel. The sixth canto is His torso and chest. The seventh
and eight cantos are his lotus arms. The ninth canto is his throat. The tenth canto is his beautiful lotus
face. The eleventh canto is His forehead, and the twelfth canto is His crown. (Padma Purana)

Two Kinds of Bhagavata the Book and the Person

2.21
dui sthane bhagavata nama suni matra
grantha-bhagavata, ara krsna-krpa-patra

The name bhagavata applies to two things: the book Bhagavata, and the agent of Krsna's
mercy, the devotee bhagavata. (C.Bhag. Antya 3.532)
2.22
eka bhagavata bada bhagavata-sastra
ara bhagavata bhakta bhakti-rasa-patra
One of the bhagavatas is the great scripture, Srimad-Bhagavatam. The other is the pure
devotee bhagavatam, who is absorbed in bhakti-rasa. (Cc. Adi 1.99)
2.23
dui bhagavata dvara diya bhakti-rasa
tanhara hrdaye tanre preme haya vasa
Through the actions of these two bhagavatas the Lord instills the mellows of bhakti-rasa into
the heart of a living being and thus the Lord, in the heart of His devotee, comes under the control of
His devotee's love. (Cc. Adi 1.100)
2.24
maya-mugdha jivere nahi svatah krsna-jnana
jivere krpaya kaila krsna veda purana
The conditioned soul cannot revive his Krsna consciousness by his own effort, but out of
causeless mercy, Krsna, in the form of Vedavyasa, compiled the Vedic literature and its supplements,
the Puranas. (Cc. Madhya 20.122)

The Inconceivable Nature of Bhagavatam

2.25
mahacintya bhagavata sarvasastre gaya
iha na bujhiye vidya, tapa, pratisthaya
bhagavata bujhi heno yara acche jnana
se na jane kabhu bhagavatera pramana
According to all the revealed scriptures, the Srimad-Bhagavatam is inconceivable, beyond
mundane understanding. Its meaning cannot be understood either by scholarship or penance. One who
is not a devotee of Krsna, no matter how great a scholar he may be, will never understand Srimad
Bhagavatam. (C.Bhag. Madhya 22.13-14)
2.26
bhagavate acintya isvara-buddhi yanra
se janaye bhagavata-artha bhakti-sara
Srimad-Bhagavatam has inconceivable knowledge about the Supreme Lord. One who knows
this knows the Srimad-Bhagavatam gives the essence of devotion to Krsna. (C.Bhag., Madhya 22.25)
2.27
aham vedmi suko vetti vyaso vetti na vetti va
bhaktya bhagavatam grahyam na buddhya na ca tikaya
I know Sukadeva knows the meaning of Srimad-Bhagavatam, whereas Vyasadeva may or may
not know it. The Srimad-Bhagavatam can only be known through bhakti, not by mundane intelligence
or by reading many commentaries. (Cc. Madhya 24.313)

Bhagavatam is Understood Through Vaisnavas

2.28
yaha, bhagavata pada vaisnavera sthane
ekanta asraya kara caitanya-carane
If you want to understand Srimad-Bhagavatam you must approach a self-realized Vaisnava
and study it under his guidance while at the same time taking exclusive shelter of the lotus feet of Lord
Caitanya. (Cc. Antya 5.131)
2.29
vaisnava-pasa bhagavata kara adhyayana
[Lord Caitanya said to Raghunatha Bhatta.] Study Srimad-Bhagavatam
from a pure Vaisnava who has realized God. (Cc. Antya 13.113)

Study Bhagavatam Under the Spiritual Master

2.30
vipra kahe, murkha ami sabdartha na jani
suddhasuddha gita padi guru-ajna mani
yavat padon, tavat pana tanva-darasana
ei lagi' gitapatha na chade mora mana
Sometimes my reading of the Bhagavad-gita is correct and sometimes it is incorrect. I simply
do so on the order of my guru. As long as I read Bhagavad-gita, I can see Krsna. It is for this reason I
read Bhagavad-gita, and my mind cannot give it up. (Cc. Madhya 9.98,101)

Study Bhagavatam in Light of Previous Acaryas

2.31
sridhara-svami-prasade 'bhagavata' jani
jagad-guru sridhara-svami 'guru' kari' mani
sridharanugata kara bhagavata-vyakhyana
abhimana chadi' bhaja krsna bhagavan
By the mercy of Sridhara Svami, one can understand the meaning of Srimad-Bhagavatam. For
this, reason he is the guru of the whole world, and I consider him my guru. You should explain the
Srimad-Bhagavatam by following the version of Sridhara Svami. Giving up all false ego, you should
worship Sri Krsna, the Supreme Personality of Godhead. (Cc. Antya 7.133,136)

Who Does not Recognize Bhagavatam is Doomed

2.32
mui, mora bhakta, ara grantha-bhagavate
yara bheda acche tara nasa bhalamate

Myself, My devotees, and the scripture Srimad-Bhagavatam one who sees any difference
between these three will find that all his intelligence has been destroyed. (C.Bhag., Madhya 18)
2.33
ye va bhattacarya, cakravarti, misra saba
ta'ra o na jane saba grantha-anubhava
sastra padaiya sabe ei karma kare
srotara sahita yamapase dubi' mare
The so-called Bhattacaryas, Cakravartis, Misras, and others make a business out of the
scripture, but have no realization at all. All their study of scripture is simply karmic activity. Whoever
hears from them will be bound by Yamaraja and dragged down to hell at the time of death. (C.Bhag.
Adi 2.67-68)
2.34
bhagavata ye na mane, se yavana sama
tara sasta acche janme janme prabhu yama
Whoever has no regard for Srimad-Bhagavatam is the same as a yavana, an untouchable
heathen. He will be punished birth after birth by Lord Yamaraja. (C.Bhag. Adi 2.39)

Those Proud of Their Piety Cannot Relish the Nectarean Juice of the
Bhagavatam
2.35
mauna-vrata-sruta-tapo-'dhyayana-sva-dharmavyakhya-raho-japa-samadhaya apavargyah
prayah param purusa te tv ajitendriyanam
varta bhavasty uta na vatra tu dambhikanam
O Lord, there are ten prescribed methods on the way to liberation: silence, vows, hearing of
Vedic knowledge, penance, study of Vedic literature's, piety, explaining the sastras, solitude, japa, and
samadhi. These are generally a means of livelihood for those who have not conquered their senses.
Because they are falsely proud of their religious practices, however, these methods are all
unsuccessful. (Bhag. 7.9.46)
NOTE: The implication here is that because they are proud of practicing these unsuccessful methods
of liberation, so-called religionists (who can-not control their senses) cannot appreciate SrimadBhagavatam, despite performing all manner of pious activities. Srila Prabhupada comments,
". The ten processes of liberation or improvement on the path of liberation are not meant for devotees;
kevalya bhaktya, if one simply engages in devotional service to the Lord, all ten methods of liberation
are automatically observed."

Lecturing on Bhagavatam as a Profession is Prohibited o is Initiating

Unqualified Disciples to Increase One's Wealth o is Reciting
Bhagavatam to the Faithless for One's Prestige
2.36
na sisyan anubadhnita granthan naivabhyased bahun
na vyakhyam upayunjita narambhan arabhet kvacit

A sannyasi must not present allurements of material benefits to attract disciples. He should not
initiate unqualified disciples in order to expand the number of his followers for prestige and material
gain. He should not unnecessarily read many books, nor should he lecture on scriptures like the
Srimad-Bhagavatam as a way of making his livelihood. He must not attempt to increase material
opulence unnecessarily. He must renounce endeavors for things that are beyond his means that cannot
be attained even at the expense of great time and energy (Maharambha). (Bhag. 7.13.8)
Srila Prabhupada comments: Sannyasis sometimes indulge in material opulence by unnecessarily
constructing many temples and monasteries, but actually, such endeavors should be avoided. Temples
and monasteries should be constructed for the preaching of Krsna consciousness, not to provide free
hotels for persons who are useful for neither material nor spiritual purposes. Temples and monasteries
should be strictly off-limits to worthless bands of crazy men. In the temples and monasteries,
gatherings of unnecessary, rejected, lazy fellows should be strictly disallowed.
Temples and monasteries should be used exclusively by devotees who are serious about spiritual
advancement in Krsna consciousness. Srila Visvanatha Cakravarti Thakura explains the word
arambha as meaning mathadivyaparan, which means "attempts to construct temples and
monasteries." The first business of a sannyasi is to preach Krsna consciousness, but if by the grace of
Krsna facilities are available, then he may construct temples and monasteries to give shelter to
serious students of Krsna consciousness. Otherwise such temples and monasteries are not needed.

Who will not hear the Srimad-Bhagavatam

2.37
kathanciddhanadikakamanaya yadi karmi vakta
srota va syat tada sa virajyed evetyaha pasughnadvina
One who is attached to enjoying the fruits of his work is called a karmi. Whenever such a
karmi (influenced by lusty desires, beginning with the desire for material wealth), hears a lecture on
Srimad-Bhagavatam, he will stop listening and go away, because he sees such hearing as a hindrance
to his sense gratification. The Bhagavatam refers to such persons as "killers of the self," because they commit spiritual suicide by ignoring the message of Srimad-Bhagavatam. Who but the
killer of the soul or an animal-killer would avoid hearing the sublime message the Bhagavatam?
(Sarartha-darsini commentary, on Bhag. 10.1.4.)

Further Prohibitions Against Lecturing on Bhagavatam for Money

2.38
sudranam supakari ca yo harer nama-vikrayi
yo vidya-vikrayi vipro visahino yathoragah
One who is devoid of devotional service to Krsna, who cooks for sudras, who initiates
disciples in the holy name for money, or who lectures on the scriptures for pay is a brahmana in name
only. His brahminical status is destroyed by such misdeeds. These so-called vipers without posion who
frighten the ignorant, they control their ignorant disciples through fear and materialistic partiality,
without having to show them any really praiseworthy spiritual achievements. (Brahma-vaivarta
Purana, Prakrti-khanda, Chapter 21)

Don't Hear Bhagavatam From non Devotees

2.39
avaisnava mukhodgirnam putam harikathamrtam
sravanam naive kartavyam sarpocchistam yatha payah
Just as milk touched by the lips of a serpent has a poisonous effect, harikatha, when heard
from the lips of non-devotees, is poisonous. Both those who speak it and those who hear it will suffer
from the effects of poison. (Padma-Purana)

The Eighteen Puranas

2.40
brahmam padmam vaisnavamca saivam laingam sagarudam
naradiyam bhagavatam agneyam skanda-samjnitam
bhavisyam brahmavaivarttam markandeyam savamanam
varaham matsyam kaurmam ca brahmandakhyamiti trisat
There are eighteen Puranas: Brahma, Padma, Visnu, Siva, Linga, Garuda, Naradiya,
Bhagavata, Agni, Bhavisya, Skandha, Brahma-Vaivarta, Markandeya, Vamana, Varaha, Matsya,
Kurma-and Brahmanda. (Bhag. 12.7.23-24)

The Puranas Have Three Divisions: sattvika, rajasika, and tamasika

2.41
vaisnavam naradiyam ca tatha bhagavatam subham
garudan ca tatha padmam varaham subhadarsane
sattvikani puranani vijneyani manisibhih
brahmy andam brahmavaivarttam markandeyam tathaiva ca
bhavisyam vamanam brahmam rajasani nibodhata
matsyam kaurmam tatha laingam saivam skandam tathaiva ca
agneyanca syadetani tamasani nibhodhata
O you of perfect vision! The self-realized sages have determined that there are three divisions
of the eighteen Puranas corresponding to the modes of goodness, passion, and ignorance. The Visnu,
Naradiya, Bhagavata, Garuda, Padma and Varaha Puranas are in the mode of goodness. The
Brahmanda, Brahma-vaivarta, Markandeya, Bhavisya, Vamana, and Brahma Puranas are in the mode
of passion. The six Puranas in the mode of ignorance, are Skandha, Matsya, Kurma, Lioga, Siva, and
Agni. (Brahma-vaivarta Purana)
2.42
sattvikesu ca kalpesu mahatmyamadhikam hareh
rajasesu ca mahatmyamadhikam brahmano viduh
tad-vadagnesca mahatmyam tamasesu sivasya ca
sankirnesu sarasvatyah pitrnansca nigadyate
The Puranas in the mode of goodness glorify the Supreme Lord, Sri Krsna; those in the mode
of passion promote the glories of Lord Brahma, the creator of the universe; and those in the mode of
ignorance celebrate the greatness of Agni, Siva, and Durga. In addition many other scriptures have
different mixtures of goodness, passion, and ignorance, and promote the worship of demigods like
Sarasvati and Laksmi along with worship of ancestors, and many other lower religious processes.
(Tattva-Sandarbha, annucheda 17)

What is to be Known as Sastra

2.43
rg-yajuh-samatharvanca bharatam pancaratrakam
mula-ramayanancaiva sastramityabhidhiyate
yacchanukulametasya tacca sastram prakirtitam
ato'nya granthavistaro naiva sastram kurvatma tat
The Rg, Yajur, Sama, and Atharva Vedas, as well as the Mahabharata, the NaradaPancaratra, and the Ramayana, are certainly known as sastra. Those books that favorably follow in
the footsteps of these authorized scriptures are also designated as sastra. All other literature simply
lead one down the wrong path, and can never be known as scripture. (Madhva-Bhasyadhrta, Skandavacana)

What is Pancaratra
2.44
ratran ca jnanavacanam jnanam pancavidham smrtam
tenedam pancaratram ca pravadanti manisinah
Panca means five. Ratra means jnana. According to authorities there are five kinds of
knowledge. (Narada Pancaratra, 1.2.44)
Note: These five kinds of knowledge are: 1) Vedic, 2) Yogic, 3) Knowledge that is a product of the
world of birth and death, or experiential knowledge, 4) Knowledge by which liberation is attained,
and 5) Knowledge by which one attains to the loving service of Sri Krsna. To explain these, saints and
sages have composed scriptures known as Pancaratra-the treatise on five kinds of knowledge.
2.45
evam ekam sankhyayogam vedaranyakarmeva ca
parasparanganyetani pancaratrastu kathyate
Literature that explains the five different kinds of Vedic literature: Sankhya-sastra; Yogasastra, the Vedas; the different branches of the Vedas, and the sub-branches of all of these is known as
Pancaratra. (Mahabharata, Santiparva, Moksa-Dharma, Chapter 349)

The Words of the Pancaratra are as Good as God

2.46
jnanam paramatattvam ca janma-mrtyu-jarapaham
tato mrtyunjayah sambhuh samprapa krsnavaktratah
The best of innumerable Vaisnavas, death-conquering Sambu, heard the Pancaratra from the
lotus mouth of Krsna. The knowledge contained in the Pancaratra puts an end to birth, death, old age,
and disease and reveals the Supreme truth. (Narada Pancaratra 1.2.45)

Narada Pancaratra is the Cream of all Vedic Literature

2.47
drstha sarvam samalokya jnanam samprapya Sankarat
jnanamrtam pancaratram cakara narado munih
Srila Narada Muni, after studying all the sastras, heard this unparalleled transcendental
knowledge from the lotus mouth of the best of devotees, Lord Siva, who heard it from Krsna. At that
time he compiled the Pancaratra, is the essence of nectar. (Narada Pancaratra 1.2.56)
2.48
sarabhutam ca sarvesam vedanam paramadbhutam
naradiyam pancaratram puranesu sudurlabham
Narada Pancaratra is the essence of all the Vedas. It has extremely wonderful and divine
qualities. Among the Puranas, it is rare to find such a wonderful scripture. (Narada Pancaratra 1.2.61)

Narada Pancaratra is Authorized.

2.49
"pancaratrasya krtsnasya vakta tu bhagavan svayam
sarvesu ca nrpasrestha jnanesvebhesu drsyate
yathagamam yathajnanam nistha narayanah prabhuh
na caivamenam jananti tamobhuta visampate
tameva sastrakartarah pravadanti manisinah
nihsamsayesu sarvesu nityam vasanti vai harih
sa samsayaddhetu balannadhyavasati madhavah"
atra pancaratrameva garisthamacestha pancaratrasetyadau bhagavan svayamiti.
daivaprakrtayastu tattatsarvavalokanena pancaratraprapti padye sri
narayana ei paryavasantityaha sarvesviti.
asuramstu nindati na cainamiti.
nihsamsyesviti tasmat jhatiti vedartha-pratipattaye
pancaratramevadtayamiti.
O best of Kings, Lord Narayana spoke the Narada Pancaratra. After carefully scrutinizing all
the revealed scriptures, and having divined their essential meanings, He established this truth, which is
without material boundaries. O my Lord! Those who are ensconced in the mode of ignorance, and who
are saturated with the qualities of ignorance can never understand the different kinds of truths this
literature expounds. Throughout the scriptures they have compiled the rsis glorify Lord Narayana.
Without doubt, Sri Krsna eternally resides in those literature. In those scriptures that are filled with
doubts and arguments, Sri Krsna doesn't reside there.
Note: Srila Jiva Gosvami quoted the above passage from the Mahabharata in his Paramatmasandarbha. His comment follows:
"Pancaratrasya krtsnasya vakta tu bhagavan svayam," means that God Himself spoke the Narada
Pancaratra. It is therefore the best of all scripture. The line beginning with sarvesu means that Lord
Narayana established Narada Pancaratra on the basis of divine reality, and that Narada Pancaratra is
therefore supernaturally excellent among all revealed scriptures. The line beginning with the words na
cainam explains that those whose nature is envious, and non devotional, the asuras, will never be able
to understand this sublime literature. The line beginning with nihsamsayesu explains that for one who
properly studies the Narada Pancaratra all the imports of the Vedas will be clear, and he will be
purified of all doubts in a very short time. (Paramatma-Sandarbha, annucheda 18, and Mahabharata)
Thus ends the Second Jewel of the Gaudiya Kanthahara entitled Bhagavat-tattva.

Vaisnava-tattva
Definition of a Vaisnava
3.1
grhita-visnudiksako visnu-pujaparo narah
vaisnavo 'bhihito 'bhijnairitaro 'smadavaisnavah
One who is initiated into the Vaisnava mantra and who is devoted to worshiping Lord Visnu is
a Vaisnava. One who is devoid of these practices is not a Vaisnava. (Hari-bhakti-vilasa, 11, quoted
from Padma Purana)

Different Kinds of Vaisnavas

3.2
dvedha hi bhagavata-sampradaya-pravrttih.
ekatah samksepatah sri narayanad-brahma-naradadidvarena.
anyatastu vistaratah sesat sanat-kumara-sankhyayanadi-dvarena.
Vaisnavas are divided into different sampradayas according to their inclinations. The first of
these has come from Narayana by way of Brahma,Narada and so on. Another sampradaya comes from
Sesa Bhagavan and has been outlined by the Sanat-Kumaras. (Sridhara Svami's commentary on Bhag.
3.1.1)

Three Kinds of Devotees Arcana-marga and Neophyte Devotees

3.3
sankha-cakra-dyurddha pundra-dharanadyatmalaksanam
tan-namaskaranais caiva vaisnavavatvamihocyate
In terms of the pancaratra-viddhi, one whose body is marked with the conch, lotus, disc, and
club of Visnu, who wears Visnu tilaka, and who offers respect to other Vaisnavas is known by these
symptoms as a kanistha-adhikari Vaisnava. (Padma-Purana)

Arcana-marga and the Intermediate Devotees

3.4
tapah pundram tatha nama mantro yagasca pancamah
ami hi panca samskarah paramaikanti-hetavah
A madhyama-adhikari Vaisnava in terms of pancaratrika-viddhi, is one who has been purified
by the five kinds of purificatory processes (panca-samskaras):
1) practicing austerity for the sake of Visnu, 2) wearing Visnu tilaka, 3) receiving the holy name
of Visnu, 4) accepting initiation into the gayatri-mantra, and 5) performing yajna for the sake
of Visnu. He must also have firm faith in Visnu. (Padma Purana)

Arcana-marga and the Advanced Devotee

3.5
tadadi-panca-samskari navejyakarma-karakah
artha-pancakavid vipro mahabhagavatah smrtah
A spiritually developed person who has mastered the above-mentioned five processes of
purification (panca-samskaras), who is absorbed in the nine devotional activities (deity worship,
mantra, yoga, yajna, prayers, nama-sankirtana, service, and worship of both the Vaisnavas and the
Lord) and who understands the esoteric meaning of these different activities in full, is to be known as a
maha-bhagavata, a great devotee of Visnu, and a topmost Vaisnava. (Padma Purana)

Three kinds of Devotees in Relation to Krsna-prema The Symptoms of a

Neophyte Devotee
3.6
arcayam-eva haraye pujam yah sraddhayehate
na tad-bhaktesu canyesu sa bhaktah prakrtah smrtah
Those who faithfully worship the Deity, but cannot treat devotees properly
and cannot deal properly with the people in general are known as prakrta-bhaktas,
materialistic or neophyte devotees (kanistha-adhikari vaisnavas). (Bhag. 11.2.47)
Note: Srila Prabhupada comments on this verse in Caitanya-Caritamrta:
A prakrta-bhakta, or materialistic devotee, does not purposefully study
the sastra and try to understand the actual standard of pure devotional
service. Consequently, he does not show proper respect to advanced devotees.
He may, however, follow the regulative principles, learn from his
spiritual master, or from his family who worships the Deity. He is to be
considered on the material platform, although he is trying to advance in
devotional service. Such a person is a bhakta-praya, a neophyte devotee,
or bhaktabhasa when he is a little enlightened by Vaisnava philosophy.
Symptoms of a Madhyama-adhikari
3.7
isvare tad-adhinesu balisesu dvisatsu ca
prema-maitri-krpopeksa yah karoti sa madhyamah
A madhyama-adhikari Vaisnava shows love for the Supreme Lord, friendship
for the devotees, mercy towards the innocent and ignorant, and is indifferent
towards the envious. (Bhag. 11.2.46)
3.8
krsna prema, krsna bhakte maitri-arcarana
balisete krpa, ara dvesi-upeksana
karilena madhyama-bhakta suddha-bhakta hana
krsna-name adhikara karena arjana
One who has love for Krsna, who makes friends with the devotees, who

shows mercy to the neophytes and ignorant people, and who avoids the envious
is a madhyama-bhakta and is considered a pure devotee, a suddha-bhakta. He
is qualified to chant the holy name of Krsna. (Harinama Cintamani, Chapter 8)
Symptoms of an Uttama-adhikari
3.9
sarva-bhutesu yah pasyed bhagavad-bhavam atmanah
bhutani bhagavaty atmany esa bhagavatottamah
A person advanced in devotional service sees within everything the soul of
souls, the Supreme Personality of Godhead, Sri Krsna. Consequently he always
sees Krsna everywhere and in everything. He is an uttama-bhagavata, one
on the topmost platform of devotional service. (Bhag. 11.2.45)
3.10
sthavara-jangama dekhe, na dekhe tara murti
sarvatra haya nija ista-deva-sphurti
The maha-bhagavata certainly sees everything mobile and immobile, but
he does not exactly see their forms. Rather, everywhere he immediately sees
manifest the form of the Supreme Lord. (Cc. Madhya 8.274)
Further Symptoms of an Uttama-adhikari
3.11
grhitvapindriyair arthan yo na dvesti na hrsyati
visnor mayam idam pasyan sa vai bhagavatottamah
One who is so absorbed in love of God that he sees everything as the
energy of Lord Krsna (even while the senses perceive their objects), and who
therefore feels neither attachment nor hatred towards the things of this world is
indeed the greatest among devotees (bhagavatottama). (Bhag. 11.2.48)
3.12
dehendriya prana-mano-dhiyam yo
janmapyaya-ksud-bhaya-tarsa-krcchraih
samsara-dharmair avimuhyamanah
smrtya harer bhagavata-pradhanah
Within the material world, one's body, senses, mind, life airs, and
intelligence are always disturbed by birth, death, hunger, fear, and thirst. One
who is not bewildered by these miseries of material existence, who always remembers
the lotus feet of the Supreme Personality of Godhead is considered bhagavatapradhanah, a topmost devotee of the Lord. (Bhag. 11.2.49)
3.13
na kama-karma-bijanam yasya cetasi sambhavah
vasudevaika-nilayah sa vai bhagavatottamah
One who has taken exclusive shelter of the Supreme Lord Vasudeva, whose
heart is freed from the seeds of lust and karma is considered a bhagavatottama.
(Bhag. 11.2.50)

3.14
na yasya janma-karmabhyam na varnasrama-jatibhih
sajjate 'sminn aham-bhavo dehe vai sa hareh priyah
One who is free from pride about his good birth, pious activities, exalted
varnasrama position, and is free from bodily designations, and who serves the
Lord with humility is known as a beloved devotee of the Lord. (Bhag. 11.2.51)
3.15
na yasya svah para iti vittesv atmani va bhida
sarva-bhuta-samah santah sa vai bhagavatottamah
A maha-bhagavata is one who is free from the conception of "This is mine
and this is for others". He thinks, "Everything is for Krsna". He sees all living
being as equally related to Krsna, and he is peaceful, being filled with Krsna
consciousness. (Bhag. 11.2.52)
3.16
tri-bhuvana-vibhava-hetave 'py akunthasmrtir ajitatma-suradibhir vimrgyat
na calati bhagavat-padaravindal
lava-nimisardham api yah sa vaisnavagryah
The lotus feet of the Supreme Lord, Krsna, are sought by demigods such
as Brahma and Siva, who have accepted Him as their life and soul. A pure
devotee can never forget Krsna's lotus feet or give up their shelter for a moment,
even in exchange for the three worlds. Such a devotee is known as a
maha-bhagavata. (Bhag. 11.2.53)
3.17
bhagavat uru-vikramanghri-sakhanakha-mani-candrikaya nirasta-tape
hrdi katham upasidatam punah sa
prabhavati candra ivodite 'rka-tapah
How can the painful fever of material life befall those who hold the cooling
lotus feet of Lord Krsna within their hearts? By the power of Krsna's lotus feet
all the troubles in the heart of His pure devotee are banished forever, for His
toenails are like gems whose rays soothe the heart of His devotee and relieve
him from all trouble, just like the rays of the moon cool the earth from the heat
of the summer sun. (Bhag. 11.2.54)
3.18
visrjati hrdayam na yasya saksad
dharir avasabhihito 'py aghaugha-nasah
pranaya-rasanaya dhrtanghri-padmah
sa bhavati bhagavata-pradhana uktah
One who chants the holy name of the Supreme Lord, Hari, even
unconsciously, is freed from all sins. When Lord Hari grants liberation from sin to
one who even unconsciously or negligently chants is holy name, the position of
one who never abandons the shelter of His lotus feet must be considered highly
exalted. Such a devotee can never give up the association of the Lord, nor can
the Lord give up his association. Krsna Himself dwells eternally within his

heart. Such a great soul is known as a maha-bhagavata. (Bhag. 11.2.55)

The Paramahamsa Vaisnava
3.19
jnana-nistho virakto va mad-bhakto vanapeksakah
sa lingan asramams tyaktva cared avidhi-gocarah
The paramahamsa is fixed in transcendental knowledge. He is free from
attachment to all sense enjoyments and does not long for anything, including
moksa. Such a great soul has renounced not only the duties of varnasrama, but
also its external marks including even the dress of a sannyasi. Such a great soul
has given up all attachment to previous conceptions of religion and duty, beginning
with dharma, artha, kama, and moksa, and including varnasrama-dharma,
for he has already surpassed all Vedic injunctions and prohibitions. He is no
longer ruled by the scriptures for he is spontaneously devoted to the Supreme
Personality of Godhead on the highest platform of divine love. (Bhag. 11.18.28)
Description of the Three Kinds of Devotees From Caitanya-caritamrta
3.20
sraddhavan jana haya bhakti-adhikari
'uttama,' 'madhyama,' 'kanistha,' sraddha-anusari.
sastra-yuktye sunipuna, drdha-sraddha-yanra
'uttama-adhikari' sei taraye samsara.
sastra-yukti nahi jane drdha, sraddhavan
'madhyama-adhikari' sei maha-bhagyavan.
yahara komala sraddha, se 'kanistha' jana
krame krame teoho bhakta haibe 'uttama.'
A faithful devotee is a truly eligible candidate for the loving service of
the Lord. According to one's faith, one is classified as a topmost devotee, an intermediate devotee, or an inferior devotee.
One who is expert in logic, argument, and the revealed scriptures and who
has firm faith in Krsna is classified as a topmost devotee. He can deliver the
whole world.
One who is not very expert in argument, logic, and the scriptures, but who
has firm faith, is considered a second-class devotee. He also must be considered
most fortunate.
One whose faith is soft and pliable is called a neophyte, but by following
the process gradually he will rise to the platform of a first-class devotee.
(Cc. Madhya 22.64, 65, 67, 69)
Lord Caitanya Explains the Three Kinds of Devotees An Ordinary Vaisnava
3.21
prabhu kahe, "yanra mukhe suni eka-bara
krsna-nama, sei pujya, srestha sabakara"
The Lord said: Whoever chants the holy name of Krsna just once may be
considered a vaisnava. Such a person is worshipable, and is the topmost human
being. (Cc. Madhya 15.106)
A Superior Vaisnava

3.22
"krsna-nama" nirantara yanhara vadane
se vaisnava-srestha, bhaja tanhara carane
A person who is always chanting the holy name of the Lord is a superior
Vaisnava, and your duty is to serve his lotus feet. (Cc. Madhya 16.72)
The Topmost Vaisnava
3.23
yanhara darsane mukhe aise krsna-nama
tanhare janiha tumi 'vaisnava-pradhana'
The topmost Vaisnava is he whose very presence makes others chant the
holy name of Krsna. He is superior to all others! (Cc. Madhya 16.74)
Who is a Vaisnava
3.24
dusta mana! tumi kisera vaisnava?
pratisthara tare, nirjanera ghare,
tava "harinama" kevala kaitava:
jadera pratistha, sukarera vistha,
jana na ki taha "mayara vaibhava"
kanaka-kamini, divasa-yamini,
bhaviya ki kaja, anitya se saba:
tomara kanaka, bhojera janaka,
kanakera dvare sevaha "madhava."
kaminira kama, nahe tava dhama,
tahara malika kevala "yadava."
pratisthasa-taru, jada-maya-maru
na pela "ravana" yujhiya "raghava:"
vaisnavi pratistha, tate kara nistha,
taha na bhajile labhibe gaurava.
harijana-dvesa, pratisthasa klesa,
kara kena tabe tahara gaurava.
vaisnavera pache, pratisthasa ache,
ta'ta kabhu nahe "anitya-vaibhava."
se hari sambandha, sunya-mayagandha,
taha kabhu naya "jadera kaitava":
pratistha-candali, nirjanata-jali
ubhaye janiha mayika-raurava.
"kirtana chadiba, pratistha makhiba,"
ki kaja dhundiya tadrsa gaurava:
madhavendra puri, bhava-ghare churi,
na karila kabhu sadai janava.
tomara pratistha, "sukarera vistha,"
tara saha sama kabhu na manava:
matsarata-vase, tumi jadarase,
majecha chadiya kirtana-sausthava.
tai dusta mana, "nirjana-bhajana,"
pracharicha chale "kuyogi-vaibhava"
prabhu sanatane, prabhu yatane

siksa dila yaha cinta sei saba

sei du'ti katha, bhula' na sarvatha,
uccaisvare kara "harinama-rava"
"phalgu" ara "yukta," "baddha" ara "mukta,"
kabhu na bhaviha 'ekakara saba
"kanaka-kamini," "pratistha-baghini,"
chadiyache yare sei ta' vaisnava:
sei "anasakta," sei "suddha bhakta,"
samsara tathaya paya parabhava
"yathayogya-bhoga," nahi tatha roga,
"anasakta" sei, ki ara kahaba
"asakti rahita" "sambandha-sahita,"
visaya-samuha sakali "madhava."
se "yukta-vairagya, "taha ta' "saubhagya,"
tahai jadete harira vaibhava:
kirtane yahara, "pratistha-sambhara,"
tahara sampatti kevala "kaitava."
"visaya-mumuksu," "bhogera bubhuksu,"
duye tyaja mana, dui "avaisnava"
"krsnera sambandha," aprakrta skandha,
kabhu nahe taha jadera sambhava"
"mayavadi jana," krsnetara mana,
mukta abhimane se ninde vaisnava
vaisnavera dasa, tava bhakti-asa,
kena va dakicha nirjana-ahava
ye "phalgur-vairagi," kahe, nije, "tyagi,"
se na pare kabhu haite "vaisnava."
hari-pada chadi', nirjanata badi',
labhiya ki phala, "phalgu" se vaibhava.
radha-dasye nahi chada bhoga-aki
pratisthasa nahe kirtanan-gaurave
kena va nirjana-bhajana-kaitava.
vrajavasi-gana, pracaraka-dhana,
pratistha-bhiksuka ta'ra nahe "sava."
prana ache ta'ra, se hetu pracara,
pratisthasa-hina "krsna-gatha" saba.
sri-dayita dasa, kirtanete asa,
kara uccaih-svare "hari-nama-rava."
kirtana-prabhave, smarana haibe,
se kale bhajana-nirjana sambhava.
O wicked mind! What kind of Vaisnava are you? You go off o chant in a
solitary place, but your chanting is only for name and fame (pratistha). It is
nothing but hypocrisy. Such mundane name and fame is hog's stool. It is an
allurement of maya. Day and night you think of nothing but women and money.
Why waste your time meditating on things that are temporary? You think money
is the father of enjoyment, but money is not meant for your pleasure. When
you claim wealth as your own, it only creates within you a lust for enjoyment.
Your money should serve Krsna, who is Madhava, the husband of the goddess
of fortune and the enjoyer of all wealth.
Satisfying the desire of beautiful women is never your domain; it is the
domain of their proprietor Yadava. He alone can fulfill the hankering of their
heart. Ravana fought Rama in order to achieve the highest prestige (pratistha),
but that prestige was only an illusion. His hope for prestige had grown as mighty

as a great tree within the forest of desires within his heart, but the soul can find
no cooling shade there, for the "forest" is really only a mirage in the desert of
material illusion. Don't be like Ravana, who wanted to enjoy the position of
Rama. Accept the position of the servant of Visnu. Take your stand upon the
foundation of pure devotional service, giving up all your hopes for false prestige,
and thus become a genuine Vaisnava. If you don't worship the position of
the Vaisnava, you will be doomed.
Those who go to great trouble in hopes for prestige as great devotees, are
envious of devotees and are rewarded for their trouble with a hellish life. The
genuine fame that follows a Vaisnava is not the same as the temporary fame that
follows pretenders. The fame that follows a Vaisnava does not stink of maya. It
has no trace of the treachery of pretentious imposters. The self-promotion and
fame of a pseudo Vaisnava is like a dog-eating whore: it is unchaste and unprincipled. Their solitary bhajan is counterfeit. O mind, know that both the artificial fame and bogus bhajana of pseudo-devotees is a hellish phantasmagoria.
They think: "I shall give up the kirtana of the holy name and pray for fame and
position." But what is the use of such "fame'"?
O mind, know for certain that Madhavendra Puri never cheated himself in
this way by robbing himself of his own internal treasure and proclaiming his
greatness to the world. O mind, your fame is hog stool. No one shall ever be
the equal of Mahavendra Puri, so why do you wish to compete with him for
fame? Under the control of envy, you have drowned yourself in the ocean of
mundane rasa and material enjoyment. The only thing you have truly renounced
is the sublime Krsna kirtana in the association of devotees.
O wicked mind! Your so-called solitary worship is preached and practiced
by wicked imposters who impersonate devotees for nefarious purposes. With
great care you should consider what Sri Caitanya Mahaprabhu taught Sanatana
Gosvami. Loudly chant the holy name of Krsna. Never forget the two most
valuable things he taught Sanatana: phalgu and yukta, "real and false renunciation;
" and baddha and mukta, "freed and enslaved." Never mistake one for the
other, or think them to be the same.
Money, women, and fame are like tigers. A Vaisnava gives them up and
keeps them at a distance. Such a devotee, who is without material attachments,
is a suddha-vaisnava. Such a devotee has conquered over the material world
and its illusions of enjoyment. Accepting only what is needed in the service of
the Lord, he remains free from the diseased mentality of material enjoyment
and dedicates himself to the Lord's service. Free from all false attachments he
sees everything in relationship to Krsna, understanding that everything is meant
for the pleasure of Sri Krsna. He knows that to engage everything in the service
of Krsna is real renunciation. Because he understands that the true position of
renunciation is in dedicating everything to Krsna, he is truly fortunate. Although he lives within the material world he dwells within the revelation of
Krsna's pastimes, and experiences the extension of the spiritual world within
the material world.
On the other hand, one who chants the holy name of the Lord for name
and fame is simply a hypocrite and a cheater. His renunciation is false. O mind!
give up the association of both those who want liberation and those who want
material enjoyment. They are all non-devotees.
What is in connection with Krsna is aprakrta: non material and supra
mundane. The divine things in relation to Krsna should never be seen as material.
By virtue of its divine connection with Krsna a thing becomes transcendental.
It is therefore impossible for it to be anything less than divine. The mayavadis
can never think of Krsna. Proud of their piety, they think themselves liberated
and blaspheme the Vaisnavas.

O mind, your only prayer is to be the servant of the devotees. Make this
prayer your only contemplation. Why do you want to go off and leave the
devotees. A phalgu-vairagi does not understand that the true meaning of renunciation is devotion. In the dress of a devotee, such an impostor calls himself
a tyagi, a great renouncer, but he is only a great pretender. He will never be a
true Vaisnava. Giving up the lotus feet of Sri Hari, he leaves the Lord's service
behind in order to perform his "worship" in a solitary place. Having left the
service of Sri Krsna and the association of devotees, what will he get by becoming
famous as a humble man? Those who, in a false spirit of renunciation, give
up the service of Krsna, the association of Vaisnavas and the order of the guru to
execute solitary bhajana may sit in their hut and chant, but the only fruit they
get is false. What is the use of such foolishness?
O mind! Always engage yourself in the service of Sri Radha, and keep
aloof from the snake of material enjoyment. There is nothing glorious about
performing kirtana simply for name and fame. You are the eternal servant of
Srimati Radharani. Why then do you renounce her for the cheating process of
nirjana-bhajana? Why do you run after false renunciation and so give up the
service of Sri Radha? The residents of Vrndavana are the real object of preaching.
They do not aspire for false prestige, nor are they devoid of life, as are the
false renunciates. Those who have spiritual vitality can preach and instill spiritual life in their audience. Preaching is the symptom of vitality. One who
preaches the message of Krsna consciousness is devoid of hopes for prestige.
Sri Dayita Dasa, (Srila Bhaktisiddhanta) the humble servant of Sri Radha
and her beloved Krsna always hopes for kirtana, and begs everyone to sing the
holy name of the Lord aloud. By the influence of such kirtana, one may gradually come to the exalted stage of smaranam, wherein one constantly remembers
the pastimes of Krsna within one's mind. Nirjana-bhajana is conceivable only
after attaining this advanced level of krsna-bhakti.
(Mahajana-racita Gita, Bhaktisiddhanta Sarasvati Thakura.)
The Twenty-six Qualities of a Vaisnava
3.25
sei saba guna haya vaisnava-laksan
saba kaha na yaya, kari dig-darasana.
krpalu, akrta-droha, satya-sara, sama
nirdosa, vadanya, mrdu, suci, akincana.
sarvopakaraka, santa, krsnaika-sarana
akama, aniha, sthira, vijita-sad-guna.
mita-bhuk, apramatta, manada, amani
gambhira, karuna, maitra, kavi, daksa, mauni.
All these transcendental qualities are the characteristics of pure vaisnavas.
They cannot be fully explained, but I shall try to point out some of the important
qualities:
Devotees are always merciful, humble, truthful, equal to all, faultless, magnanimous,
mild, and clean. They are without material possessions, and they perform
welfare work for everyone. They are peaceful, surrendered to Krsna, and
desireless. They are indifferent to material acquisitions and are fixed in devotional service. They completely control the six bad qualities: lust, anger, greed,
pride, illusion, and envy. They eat only as much as required, and are sober.
They are respectful, grave, compassionate, and without false prestige. They are
friendly, poetic, expert, and silent, that is they do not speak whimsically.
(Cc. Madhya 22.77-80)

Vaisnavas see With Equal Vision

3.26
vidya-vinaya-sampanne brahmane gavi hastini
suni caiva sva-pake ca panditah sama-darsinah
The learned devotee sees with equal vision (by dint of true knowledge) the
brahmana, the cow, the elephant, the dog, and the outcaste. (Bhagavad-gita 5.18)
3.27
mahat-sevam dvaram ahur vimuktes
tamo-dvaram yositam sangi-sangam
mahantas te sama-cittah prasanta
vimanyavah suhrdah sadhavo ye
Service to mahatmas opens the door to liberation. The path to hell is wide
open for those who associate with people fond of women and sex. The great
devotees are equipoised. They do not see any difference between one living
being and another. They are peaceful, and are fully engaged in devotional service. They are devoid of anger and they work for the benefit of everyone. They
do not behave in any abominable way. Such persons are known as mahatmas.
(Bhag. 5.5.2)
3.28
ye va mayise krta-sauhrdartha janesu dehambhara-vartikesu
grhesu jayatmaja-ratimatsu na priti-yukta yavad-arthas ca loke
Those who are interested in reviving their Krsna consciousness and increasing their love of Godhead do not like to do anything that is not related to
Krsna. They are not interested in mingling with those who are busy maintaining
their bodies by eating, sleeping, mating, and defending. They are not attached
to their homes, although they may be householders. Nor are they attached
to wives, children, friends, or wealth. At the same time, they are not
indifferent to the execution of their duties. Such persons are interested in collecting only enough money to keep their body and soul together These are the
characteristics of a devotee. (Bhag. 5.5.3)
The Lord is Conquered by Devotion
3.29
aham bhakta-paradhino hy asvatantra iva dvija
sadhubhir grasta-hrdayo bhaktair bhakta-jana-priyah
I am completely under the control of My devotees. Indeed, I am not independent. I sit within the core of their heart. What to speak of My devotees
even those who are devotees of my devotees are very dear to Me. (Bhag. 9.4.63)
3.30
sadhavo hrdayam mahyam sadhunam hrdayam tv aham
mad-anyat te na jananti naham tebhyo manag api
My pure devotees are always in my heart, and I am always in their heart.
My devotees know nothing but Me, and I know nothing but them. (Bhag. 9.4.68)

A Vaisnava is Supremely Merciful

3.31
bhavad-vidha bhagavatas tirtha-bhutah svayam vibho
tirthi-kurvanti tirthani svantah-sthena gadabhrta
Devotees are themselves the highest places of pilgrimage, capable of giving
benediction to all, for they always carry the Supreme Lord, Krsna, within
their heart. Thus they purify the holy places of pilgrimage as well as those who
visit such places. (Bhag. 1.13.10)
3.32
yan-namam-sruti-matrena puman bhavati nirmalah
tasya tirtha-padah kim va dasanam avasisyate
If simply by hearing Sri Krsna's holy name one becomes supremely purified,
who can imagine the purifying power of chose who are constantly engaged in service
to His lotus feet? What is impossible for such persons? (Bhag. 9.5.16)
The Glories of the Vaisnavas
3.33
sva dharma-nisthah sata-janmabhih puman
virincatam eti tatah param hi mam
avyakrtam bhagavato 'tha vaisnavam
padam yathaham vibudhah kalatyaye
One who perfectly follows his duty in varnasrama-dharma for one hundred
births can attain the position of Brahma. One who is more qualified can
attain the position of Siva. A Vaisnava, however, is immediately promoted to
the spiritual planets far beyond even my abode. That transcendental position is
so difficult to realize that I, Lord Siva, and the other gods can attain those
spiritual planets only after the ultimate annihilation of the material world.
(Bhag. 4.24.29)
3.34
nayana bhariya dekha dasera prabhava
hena dasyabhave krsne kara anuraga
alpa hena na maniha "krsna-dasa" nama
alpa-bhagye dasa nahi kare bhagavan
dasa-name brahma-siva harisa-antara
dharani-dharendra cahe dasa adhikara
[Lord Caitanya said] Just see the influence of the servant of Krsna. With
such a mentality of service, cultivate a deep attachment to Krsna. If, however,
you are devoid of a service attitude and do not wish to call yourself "Krsna-dasa,"
you will be most unfortunate: the Lord will never accept you as His servant.
Brahma and Siva, although they are the masters of the universe, take endless
delight in the name "Krsna-dasa" and pray for the qualification to become
servants of Sri Krsna. (C.Bhag. Mad. 23.463-464, 472)
3.35
kita janma hau yatha tuya dasa

bahir-mukha brahma-janme nahi asa

Let me take birth as a worm as Your servant. O Krsna, I would forsake
a birth as Brahma, if that birth was devoid of Your service.
(Saranagati, Bhaktivinode Thakura)
The glories of the Servants of the Vaisnavas
3.36
maj janmanah phalam idam madhu-kaitabhare
mat prarthaniya mad anugraha esa eva
tvad bhrtya-bhrtya-paricaraka-bhrtya-bhrtya
bhrtyasya-bhrtyam iti mam smara lokanatha
O Supreme Lord of all, slayer of the demons Madhu and Kaitabha! Please
be merciful to me and grant my prayer that You may remember me as a servant
of Your servant's servant, a servant of such a servant of Your servant's
servant, a servant of a servant of Your servant's servant, and a servant of Your
servant's servant servant.
Note: Srila Prabhupada sometimes alluded to this verse in his lectures by
stressing that a vaisnava aspires to become the servant of the servant of
the servant of the Lord one thousand times removed.
Further Glories of Vaisnavas
3.37
sadhunam sama-cittanam sutaram mat-krtatmanam
darsanan no bhaved bandhah pumso 'ksnoh savitur yatha
When one is face to face with the Sun, there is no longer darkness for one's
eyes. Similarly, when one is face to face with a sadhu who is fully determined
and surrendered to the Supreme Personality of Godhead, Krsna, one will no
longer be subject to material bondage. (Bhag. 10.10.41)
3.38
na hy am-mayani tirthani na deva mrc-chila-mayah
te punaty uru-kalena darsanad eva sadhavah
Water alone does not make a sacred place holy. Nor is it earth nor clay
that composes the form of the Deity. The waters of the Ganges, visits to holy
places, and the worship of the Salagrama-sila purify one only after a long time,
but saints like you purify instantly by their very sight. (Bhag. 10.84.11)
Without Taking Shelter of a Vaisnava, all Knowledge is Lost
3.39
thakura-vaisnava-pada, avanira susuampada,
suna bhai! haina eka mana:
asraya laiya bhaje, tare krsna nahi tyaje patha-bheda,
ara sava nare akarana
vaisnava-carana-jala, prema-bhakti dite bala,
aro keho nane balavanta:
vaisnava-carana-renu, mastake bhusana vinu

ara nahi bhusanera anta,

tirthajala-pavitra-gune, likhiyache purane,
se saba bhaktira pravancana:
vaisnavera padadoka, sama nahe ei saba,
yate haya vanjita purana.
vaisnava-sangete mana, anandita anuksana,
sada haya krsna-parasanga:
dina narottama kande, hiya dhairya nahi vandhe,
mora dasa kena haila bhanga.
O brother, please hear my words with rapt attention: The lotus feet of the
vaisnavas are the most valuable treasure in the world. Those vaisnavas continually take shelter of Lord Krsna and worship Him. They never abandon
their Lord, but they are liberated from the cycle of repeated birth and death.
The water which has washed the lotus feet of the vaisnavas bestows devotional
service in pure love of Godhead. There is nothing as effective in attaining this
divine love. I place the dust from the lotus feet of the vaisnavas upon my head.
I wear no other ornament. The purifying power of the waters of the various
places of pilgrimage is described in the Puranas, although this is something of a
deceptive trick. Actually there is nothing which is as purifying as the water
which has washed the lotus feet of the vaisnavas. This water fulfills all desires.
Moment after moment my mind finds contant pleasure in the association of the
Vaisnavas. I always seek the company of those devoted to Lord Krsna. The
poor-hearted Narottama dasa Thakura cries, "I cannot maintain my composure
any longer. Why have I fallen into such a low condition of life that I cannot
get the association of the vaisnavas?"
(Prarthana Narottama dasa Thakura)
Only Vaisnavas are Really Merciful to the Fallen
3.40
ei baro karuna koro, vaisnava gosai
patita pavana toma bine keho nai.
jahara nikate gele papa dure jay
emona doyalu prabhu keba kotha pay.
gangara parasa hoile pascate pavan
darsane pavitra koro ei tomara guna.
hari-sthane aparadhe tare' hari-nama
toma-sthane aparadhe nahika paritrana.
tomara hrdoye sada govinda-visrama
govinda kahena, mora vaisnava parana.
prati janme kori asa caranera dhuli
narottame koro doya apanara bali'.
O Vaisnava Gosvami, please be merciful to me. No one except for you can
purify the conditioned souls. Where does anyone go to find such a merciful
personality by whose mere audience all sins go far away? After bathing in the
waters of the sacred Ganges many times one becomes purified, but just by the
sight of you, fallen souls are purified. This is your great power. The holy name
delivers one who has committed an offense to Lord Hari, but if one commits an
offense to you, there is no way of overcoming it. Your heart is always the
resting place of Lord Govinda, and Lord Govinda says the Vaisnavas are always
in My heart. I desire the dust of your holy feet in every birth I may take.
Please consider Narottama dasa Thakura yours and be kind upon him.

(Prarthana Narottama dasa Thakura)

The Glories of Exclusive Vaisnavas
3.41
brahmananam sahasrebhyah satrayaji visisyate
satrayaji-sahasrebhyah sarvavedanta-paragah
sarva-vedanta-vit-kotya visnu-bhakto visisyate
vaisnavanam sahasrebhyah ekantyeko visisyate
Out of many thousands of brahmanas, one who performs sacrifice for Visnu
is best. Out of thousands of such yajnika-brahmanas, one who knows the meaning
of Vedanta is best. But of millions of such vedantists, a devotee of Visnu is best.
And out of thousands of Visnu bhaktas, one who is an unalloyed devotee of
Visnu is the best. (Hari-bhakti-vilasa 10.117 and Bhakti-sandarbha, 177)
3.42
na mayy ekanta-bhaktanam guna-dosodbhava gunah
sadhunam sama-cittanam buddheh param upeyusam
Material piety and sin, which arise from the good and evil of this world,
cannot exist within My unalloyed devotees, who, being freed from material hankering, maintain steady spiritual consciousness in all circumstances.
(Bhag. 11.20.36)
Vaisnavas are Very Rare
3.43
bahunam janmanam ante jnanavan mam prapadyate
vasudevah sarvam iti sa mahatma su-durlabhah
After many, many births and deaths, one who is in knowledge surrenders
unto Me, knowing Me (Vasudeva) as the cause of all that is. Such a great soul
is very rare. (Bhagavad-gita 7.19)
3.44
manusyanam sahasresu kascid yatati siddhaye
yatatam api siddhanam kascin mam vetti tattvatah
Out of many thousands among men, one may desire perfection. Out of
thousands of those who attain perfection, hardly one may know me in truth.
(Bhagavad-gita 7.3)
3.45
rajobhih sama-sankhyatah parthivair iha jantavah
tesam ye kecanehante sreyo vai manujadayah
prayo mumuksavas tesam kecanaiva dvijottama
mumuksunam sahasresu kascin mucyeta sidhyati
muktanam api siddhanam narayana-parayanah
sudurlabhah prasantatma kotisv api maha-mune
In this world, there are as many living entities as there are atoms. Among
these living entities, few are human beings, and among them, few are interested
in following religious principles. Among those who follow religious principles,

only a few desire liberation from the material world. Among thousands of those
who wish for liberation, one may actually achieve it, giving up material attachments to society, friendship, love, country, home, wife, and children. And among
many thousands of such liberated persons, one who can understand the true
meaning of liberation is very rare. Out of millions of perfected and liberated
souls, one may be a devotee of Krsna. Such devotees, who are fully peaceful,
are extremely rare. (Bhag. 6.14.3-5)
Out of Many Liberated Souls, a Pure Devotee is Very Rare
3.46
tara madhye 'sthavara', 'jangama' dui bheda
jangame tiryak-jala-sthalacara-vibheda.
tara madhye manusya-jati ati alpatara
tara madhye mleccha, pulinda, bauddha, sabara.
veda-nistha-madhye ardheka veda 'mukhe' mane
veda-nisiddha papa kare, dharma nahi gane.
dharmacari-madhye bahuta 'karma-nistha'
koti-karma-nistha-madhye eka 'jnani' srestha.
koti-jnani-madhye haya eka-jana 'mukta'
koti-mukta-madhye 'durlabha' eka krsna-bhakta.
The unlimited living entities can be divided into two different groups-those that can move and those that cannot move. Among living entities that
can move are birds, aquatics, and animals. Although the living entities known
as human beings are very small in quantity, that division may be still further
subdivided, for there are many uncultured human beings like mlecchas, pulindas,
and other varieties of outcasts. Among human beings, those who are followers
of the Vedic principles are considered civilized. Among these, almost half simply
give lip-service to the Vedic principles while committing all kinds of sinful
activities. Such men do not care for the prohibitions of scripture. Among the
followers of the Vedas most are following the process of karma, distinguishing
between good and bad work. Out of many such sincere karmis, there may be
one jnani, who is actually wise. Out of many millions of such wise men, one
may become liberated. And out of many of such liberated persons, a pure
devotee of Krsna is very difficult to find. (Cc. Madhya 19.144-148)
3.47
aksnoh phalam tvadrsa-darsanam hi
tanoh phalam tvadrsa-gatrasangah
jihva phalam tvadrsa-kirtanam hi
sudurlabha bhagavata hi loke
O Vaisnava! To see you is the perfection of the eyes. To touch your holy
feet is the perfection of the body. To vibrate your holy qualities is the perfection
of the tongue for it is very rare to find a pure devotee within this world.
(Hari-bhakti-sudhodaya 13.2)
A Vaisnava is Beyond Mundane Knowledge
3.48
tan vai hy asad-vrttibhir aksibhir ye
parahrtantar-manasah paresa
atho na pasyanty urugaya nunam

ye te padanyasa-vilasa-laksyah
O great Supreme Lord, offensive persons whose internal vision has been
too affected by external materialistic activities cannot see Your lotus, feet, but
Your devotees can always see Your lotus feet because their only aim is to enjoy
Your lila. (Bhag. 3.5.45)
3.49
yata dekha vaisnavera vyavahara-duhkha
niscaya janiha sei parananda sukha
visaya-madandha saba kicchui na jane
vidya kula, dhana-made vaisnava na cine
When you see a Vaisnava of the highest order who seems to be suffering
from material misery, you should know for sure that he is really experiencing
the highest ecstasy. Bewildered by sense enjoyment and puffed up with pride in
their knowledge, education, birth, wealth, beauty, and so on, ignorant people
cannot understand the activities or position of a Vaisnava. A Vaisnava, on the
other hand never considers birth, education, and wealth to be important qualifications, but distributes the Lord's mercy to everyone, regardless of their
social position. (C.Bhag. Mad. 9.240-241)
A Vaisnava is Paraduhkha-duhkhi
3.50
mahad-vicalanam nrnam grhinam dina-cetasam
nihsreyasaya bhagavan kalpate nanyatha kvacit
O Narada, great persons like you visit the homes of family men, not to
profit from them but simply to bestow eternal auspiciousness upon them, even
though they are often reluctant to hear anything for their spiritual benefit,
being too materialistic. Otherwise you have no need to travel from one place to
the next. (Bhag. 10.8.4)
3.51
mahanta-svabhava ei tarite pamara
nija karya nahi tabu yana tara ghara
It is the general practice of saintly persons to deliver the Therefore
they go to people's houses, although they have no personal business there.
(Cc. Madhya 8.39)
3.52
janasya krsnad vimukhasya daivad
adharma-silasya suduhkhitasya
anugrahayeha caranti nunam
bhutani bhavyani janardanasya
My dear Lord, great philanthropic souls travel on the earth on behalf of
the Supreme Personality of Godhead to show compassion to the fallen
who are averse to the sense of subordination to the Lord. (Bhag. 3.5.3)
3.53
bhajanti ye yatha devan deva api tathaiva tan

chayeva karma-sacivah sadhavo dina-vatsalah

The rewards the demigods give closely follow one's pious acts, just as the
movements of a shadow correspond exactly to those of the body. A devotee's
mercy, however, is causeless and does not depend on the accumulation of piety.
Saintly persons are kind and compassionate to fallen souls without considering
their piety or impiety.
(Bhag. 11.2.6)
A Vaisnava is Transcendental
3.54
na karma-bandhanam janma vaisnavanam ca vidyate
visnur anucaratvam hi moksam ahur manisinah
A Vaisnava does not take birth under the jurisdiction of karmic law. His
birth and disappearance are transcendental. The wise have declared that the
servants of Visnu are eternally engaged in the liberated service of the Lord
hence are free from the laws of material nature.
(Hari-Bhakti-Vilasa, 10,113, quoted from Padma Purana)
3.55
ata eva vaisnavera janma mrtyu nai
sange aisen, sange yayen tathai
dharma, karma, janma vaisnavera kabhu nahe
padma-puranete iha vyakta kari' kahe
The Padma Purana says that vaisnavas do not undergo birth and death
like ordinary people do. They appear and disappear within this world of their
own accord. In this way, sometimes we get their association and sometimes
their association is withdrawn. The devotees are not subject to any worldly
considerations of duty and karma. (C.Bhag.. Antya 8.173,174)
3.56
vahni-surya-brahmanebhyas-tejiyan vaisnavah sada
na vicaro na bhogas ca vaisnavanam svakarmanam
The purifying power of fire, the sun, and the holy brahmanas is eclipsed by
the divine power of the Vaisnavas. The activities of the Vaisnavas are neither
karmic nor performed for the sake of materialistic enjoyment. (Brahma-vaivarta
Purana, Krsna-janma-khanda, Chapter 59)
A Vaisnava's Birth, Family, and Nation are of no Importance
3. 57
viprad dvi-sad-guna-yutad aravinda-nabhapadaravinda-vimukhat svapacam varistham
manye tad-arpita-mano-vacanehitarthapranam punati sa kulam na tu bhurimanah
If a brahmana has all twelve brahminical qualifications, but is not a devotee and is averse to the lotus feet of the Lord, he is certainly lower than a dogeater who is a devotee, but who has dedicated everything mind, words, activities,
life, and wealth to the Supreme Lord Krsna. Such a devotee is superior

to a brahmana because a devotee can purify his entire family, whereas the
brahmana who is not a devotee is bound to be illusioned by the false prestige of
his position and thus cannot purify even himself. (Bhag. 7.9.10)
3.58
aho bata sva-paco 'to gariyan
yaj-jihvagre vartate nama tubhyam
tepus tapas te juhuvuh sasnur arya
brahmanucur nama grnanti ye te
O Lord, how glorious are they whose tongues always chant Your holy name!
Even if born in a family of dog-eaters, such persons are worshipable.
who chant the holy name of Your Lordship must have performed all kinds of
austerities and sacrifices. They must have all the good qualities of the aryans.
They must have bathed in all the holy places, studied the Vedas, and fulfilled
everything required of those who are qualified to chant the Vedas and perform
yajna. (Bhag. 3.33.7)
3. 59
na me 'bhaktas caturvedi mad-bhaktah svapacah priyah
tasmai deyam tato grahyam sa ca pujyo yatha hyaham
A brahmana who is expert in studying all four Vedas is not dear to Me, but
a devotee who comes from a family of outcastes (candalas) is dear to Me. Whatever he touches becomes pure. That devotee, although born in a family of
outcastes is as worshipable as I am. (Hari-bhakti-vilasa 10.91)
3.60
nica-jati nahe krsna-bhajane ayogya
sat-kula-vipra nahe bhajanera yogya
yei bhaje sei bada abhakta hina chara
krsna-bhajane nahi jati-kuladi-vicara
Birth in a low family is no disqualification for the execution of devotional
service. And birth in a family of brahmanas is no qualification. Anyone who
takes to devotional service is exalted, whereas a non devotee is always condemned and abominable. In the discharge of devotional service to the Lord,
there is no consideration of the status of one's family. (Cc. Antya 4.66,67)
A Devotee is Dearer Than one's own Family
3.61
mata-pita yuvatayas tanaya vibhutih
sarvam yadeva niyamena madanvayanam
adyasya nah kalupater-bakulabhiramam
srimat-tad-anghri yugalam pranamami murdhna
I reverently bow down to the blessed feet of the first acarya of our devotional family. His holy feet are bedecked with offering of bakula flowers. He is
eternally united to us and all members of our family with a bond of love dearer
than father, mother, sons, wealth, or anything else in life. (Stotra-Ratnam 5)
The Twelve Mahajanas

3.62
svayambhur naradah sambhuh kumarah kapilo manuh
prahlado janako bhismo balir vaiyasakir vayam
Brahma, Narada, Siva, the four Kumaras, Kapiladeva, Svayambhuva
Manu, Prahlada, Janaka Maharaja, Grandfather Bhisma, Bali Maharaja,
Sukadeva Gosvami, and I (Yamaraja) know the real transcendental principles
of religion. (Bhag. 6.3.20)
Important Devotees
3.63
markendeyo 'mbarisas ca vasur vyaso vibhisanah
pundariko balih sambhuh prahlado viduro dhruvah
dalbhyah parasaro bhismo naradadyas ca vaisnavaih
sevya harim nisevyami no cedagah param bhavet
Markandeya Esi, Maharaja Ambarisa, Vasudeva, Srila Vyasadeva,
Vibhisana, Pundarika, Bali Maharaja, Siva, Prahlada Maharaja, Vidura, Dhruva
Maharaja, Dalbhya, Parasara, Bhisma, Narada, and the great sages and devotees
who follow in their footsteps are all great persons. One should worship
and serve them in addition to worshiping and serving Lord Hari. One who
neglects to worship the Lord's devotees commits a great offense.
(Laghu Bhagavatamrta, Uttara-khanda, 2)
Prahlada is the Best of the Devotees
3.64
kvaham rajah-prabhava isa tamo 'dhike 'smin
jatah suretara-kule kva tavanukampa
na brahmano na tu bhavasya na vai ramaya
yan me 'rpitah sirasi padma-karah prasadah
O my Lord, because I was born in a family full of the hellish material qualities of passion and ignorance, what is my position? And what is to be said of
Your causeless mercy, which You never offered even to Lord Brahma, Lord
Siva, or the goddess of fortune, Laksmi? You never put Your lotus hands upon
their heads, but You have put it on mine. (Bhag. 7.9.26)
Better than Prahlada are the Pandavas
3.65
na tu prahladasya grhe param brahma vasati,
na ca tad darsanartham munayas tad grhan abhiyanti,
na ca tasya brahma matuleyadi rupena varttate,
na ca svayam eva prasannam,
ato yuyam eva tato 'pyasmatto 'pi bhuri-bhaga iti bhavah
The Supreme Personality of Godhead did not personally remain in
Prahlada's home, although He stayed in the home of the Pandavas. Great sages
did not travel to Prahlada's home to see the Supreme Lord, but for this purpose
they did visit the home of the Pandavas. The Supreme Lord did not become the
intimate relative of Prahlada Maharaja, He was the maternal cousin of the
Pandavas. He also did not personally express great pleasure at the daily activi

ties of Prahlada as He did with the Pandavas. For all these reasons, Narada
Muni has said that the Pandavas were more fortunate than either himself or
Prahlada. (Laghu-Bhagavatamrta, Uttara-khanda 19)
The Yadavas are Superior to the Pandavas
3.66
sadati san-nikrstatvat mamatadhikyato hareh
pandavebhyo'pi yadavah kecit sresthatama matah
Because of their constant intimate association with Lord Krsna and close
family ties with Him, some members of the Yadu dynasty are more exalted than
the Pandavas. (Laghu-Bhagavatamrta, Uttara-khanda 18)
Uddhava is Superior to the Yadavas
3.67
na tatha me priyatama atma-yonir na sankarah
na ca sankarsano na srir naivatma ca yatha bhavan
O Uddhava, Brahma, Siva, Sankarsana, Laksmidevi, and even My own
self is not as dear to Me as you are. (Bhag. 11.14.15)
3.68
noddhavo 'nv api man-nyuno yad gunair narditah prabhuh
ato mad-vayunam lokam grahayann iha tisthatu
Uddhava is not inferior to Me in any way. He is never affected by the
modes of material nature. As such he may remain in this world to disseminate
specific knowledge about the Personality of Godhead. (Bhag. 3.4.31)
The Gopis are Superior to Uddhava
3.69
asam aho carana-renu-jusam aham syam
vrndavane kim api gulma-latausadhinam
ya dustyajam sva-janam arya-patham ca hitva
bhejur mukunda-padavim srutibhir vimrgyam
O when will that day be mine, when I can take the dust of the lotus feet of
those great souls known as the gopis on my head? When will the day come
when I shall take birth as a creeper in Vrndavana, so that I can take the dust of
the lotus feet of the gopis on my head? Those great souls gave up society,
friendship, love, their very relatives even the Vedic principles to surrender
to Krsna, who is known as Mukunda. Such devotion as exhibited by these exalted inhabitants of Vrndavana is only hinted at in the Vedas. (Bhag. 10.47.61)
The Gopis are Superior to the Laksmis in Vaikuntha
3.70
na tatha me priyatamo brahma rudras ca parthiva
na ca laksmir na catma ca yatha gopijano mama

Not even Brahma, Siva, Laksmidevi, or even My own self is as dear to Me

as are the gopis of Vrndavana. (Adi-Purana)
Radharani is the Best of all Devotees
3.71
yatha radha priya visnos-tasyah kundam priyam tatha
sarva gopisu saivaika visnor-atyanta-vallabha
Srimati Radharani is dear to Krsna, and her kunda, known as
is similarly dear to Him. It is the favorite place of Krsna. Of all the
Srimati Radharani is the most dear to Krsna. (Laghu-bhagavatamrta, 45)
3.72
karmibhyah parito hareh priyataya vyaktim yayur jnaninastebhyo jnana-vimukta-bhakti-paramah premaika-nisthas-tatah
tebhyas-tah pasu-pala-pankaja-drsas tabhyapi sa radhika
prestha tad-vadiyam tadiya-sarasi tam nasrayet kah krti
In the scriptures it is said that of all types of fruitive workers, one who is
advanced in knowledge of the higher values of life is favored by the Supreme
Lord Hari. Out of many such people who are advanced in knowledge, jnanis
may take to devotional service. He is superior to the others. However, one
who has actually attained prema, pure love of Krsna, is superior to him. The
gopis are exalted above all the advanced devotees because they are totally dependent on Krsna, the transcendental cowherd boy. Among the gopis, Srimati
Radharani is the most dear to Krsna. Her kunda, or lake, is as profoundly dear
to Krsna as is this most beloved of the gopis. Who then, will not reside at
Radha-kunda, and, in a spiritual body surcharged with ecstatic devotional feelings, (aprakrta-bhava) render loving service to the divine couple, Sri Sri RadhaGovinda, who perform their asta-kaliya-lila. Indeed, those who execute devotional service on the banks of the Radha-kunda are the most fortunate souls in
the universe. (Upadesamrta 10, Rupa Gosvami)
The Glories of Gauranga's Devotees
3.73
acarya dharmam paricarya visnum vicarya tirthani vicarya vedan
vina na gaura-priya-padasevam vedadi-dusprapya-padam vidanti
Those who perform the duties of varnasrama-dharma, worship Lord Visnu,
and visit many holy places, yet neglect the service of the lotus feet of the great
devotees, who are dear to Lord Caitanya, are never able to understand the
pastimes of Radha-Govinda in Their confidential abode of Vrndavana. (C. Candramrta 22)
3.74
kaivalayam narakayate tridasapur-akasa-puspayate
durdantendriya-kala-sarpa-patali protkhata-damstrayate
yat-karunya-kataksa-vaibhavatam tam gauram-eva stamah
For devotees of Caitanya Mahaprabhu who have attained His glance of
mercy, impersonal liberation is hellish, the heavenly planets are a phantasmagoria, the poisonous fangs of the snake-like senses are broken and harmless,
the universe is filled with ecstasy, and Brahma, Indra and all the gods seem like

insignificant insects. May that Sri Caitanya Mahaprabhu be glorified.

(C. Candramrta 5)
3.75
yatha yatha gaura-padaravinde vindeta bhaktim krta-punya-rasih
tatha tathot-sarpati hrdya-kasmad radha-padambhoja-sudhambu-rasih
One who is extremely fortunate may get the mercy of Caitanya
Mahaprabhu. As much as one can devote his full attention to the lotus feet of
Lord Caitanya, to that extent he will be able to taste the nectarean service of
the lotus feet of Srimati Radharani in Vrndavana. The more one engages in the
service of Sri Caitanya, the more one finds oneself in Vrndavana, tasting the
nectar of the service of Sri Radha. (C. Candramrta 88)
3.76
gaurangera du'ti pada, yar dhana sampada,
se jane bhakati-rasa-sar
gaurangera madhura-lila, jar karne pravesila,
hrdaya nirmala bhela tar
je gaurangera nama loy, tara hoy premodoy,
tare muni jai balihari
gauranga-gunete jhure, nitya-lila tare sphure,
se jana bhakati-adhikari
gauranga-sangi-gane, nitya-siddha kori' mane,
se jay brajendra-suta-pas
sri-gauda-mandala-bhumi, jeba jane cintamani
tara hoy braja-bhume bas
gaura-prema-rasarnave, se tarange jeba dube,
se radha-madhava-antaranga
grhe va vanete thake, 'ha Gauranga' bo'le dake,
narottama mage tara sanga
Anyone who has accepted the lotus feet of Sri Gauranga can
understand the true essence of devotional service. If one wants to take part in the madhuryalila of Sri Krsna as it was distributed by Sri Gauranga, he must first cleanse his
heart by hearing about the process of Krsna consciousness. If one takes the
name of Gauranga, prema will arise within his heart. At that time he will say jai
balihari: "This is superexcellent!" If one appreciates the merciful pastimes
of Sri Gauranga and feels ecstasy and sometimes cries, this process will soon help
him to understand the nitya-lila of Radha and Krsna. By realizing the qualities
of Lord Gauranga, one will be allowed entrance into the nitya-lila.
One should understand that the eternal associates of Lord Gauranga
are all eternally perfect souls. Simply by accepting this, one can immediately be
promoted to the transcendental abode of Krsna. Living in Vrndavana and living
in Navadvipa are the same. And one who understands that the land of
Navadvipa is nondifferent from Vrndavana actually lives in Krsna's abode of
Vrndavana.
Gaura-prema, transcendental love of Lord Gauranga is an ocean of nectarean rasa. As the ocean is always dancing with waves, the ocean of transcendental love of Krsna as introduced by Lord Caitanya has constant waves.
One has to dive deep into that ocean. If one says, "Let me dive deep into that
nectarean ocean", he soon becomes a confidential devotee of Radha-Krsna.
Narottama dasa Thakura says, "I pray for the association of whoever calls

out the name of Sri Gauranga, whether he is living in the forest as a member of
the renounced order of life, or whether he is a family man.
(Prarthana Narottama dasa Thakura)
The Unfortunate Position of Nondevotees
3.77
bhagavad-bhakti-hinasya jatih sastram japas-tapah
apranasyaiva dehasya ma mandanam loka-ranjanam
sucih sad-bhakti-diptagni-dagdha-durjati-kalmasah
svapako'pi budhaih slaghyo na veda-jno'pi nastikah
For one who is devoid of transcendental devotion to Sri Krsna, his knowledge of scripture, his japa and chanting of mantras, as well as all his austerities
are simply decorations on a dead body. For one who takes to pure
devotional service, all the reactions of his past sinful life are burned to ashes. In this
regard, the outcaste is equal to the highly learned, who also takes to this path; but
those who refuse to surrender, the atheists and agnostics, will remain ignorant
of the real conclusions of the Vedas, and get no credit for all their study.
(Hari-bhakti-sudhodaya 3.11.12)
Pure Devotion to Gauranga is Best of all
3.78
kriyasaktan dig dig vikatatapaso dhik ca yamena
dhigastu brahmaham vadana-pariphullan jadamatin
kimetan socamo visaya-rasa-mattan-narapasun
na kesancil-leso'py ahaha milito gaura-madhunah
Woe to the smarta brahmanas, who blindly follow the Vedic rituals! To
hell with those who unnecessarily practice harsh penance's. Woe to those who
try to control the mind and senses by following the eightfold yoga system. Woe
to those who artificially practice brahmacaryi and imagine that they have become liberated simply by saying aham bramasmi, "I am God". Woe to those
whose voices are filled with the flowery words of dry speculation. They are
intoxicated by the taste of mundane pleasure.
Why should we lament for these animals in the guise of men? We lament
because, alas they have not tasted even a tiny drop of the nectar from the
lotus feet of Lord Gauranga. (C. Candramrta 32)
Without Devotion to Gauranga, One's Knowledge of Scripture is Foolish Nonsense
3.79
acaitanyam-idam visvam yadi caitanyam-isvaram
na viduh sarva-sastra-jna hyapi bhramyanti te janah
Great scholars of the scriptures who do not accept Lord Gauranga, as the
Supreme Personality of Godhead, are forced to wander aimlessly throughout
this universe of dead matter. Their so-called knowledge of the scriptures will
be useless to them. Birth after birth, they will wander from one planet to the
next propelled by their pious and impious acts. (C. Candramrta 37)
Without the Mercy of Gauranga's Devotee

Everything is Impossible
3.80
avad-brahma-katha vimukti-padavi tavan na tikti-bhavet
tavac-capi visrokhalatvamayate no loka-veda-sthitih
tavac-chastra-vidam mithah kalakalo nana-bahir-vartmastu
sri-caitanya-padambuja-priyajano yavan na drg gocarah
As long as one has not seen a pure devotee of Sri, Gauranga Mahaprabhu,
he will be engaged in tasting bitter talks about the impersonal path of liberation.
As long as one has not seen a devotee of Lord Gauranga, he will be bound
by social and Vedic convention, blindly following formalities and traditions without understanding their purpose.
As long as one never sees one of the beelike devotees addicted to drinking
the nectar from the lotus feet of Sri Gauranga, he will be forced to walk in
endless circles on the labyrinthine paths of dry Vedic scholarship, wasting valuable time in useless discussions on futile religious practices.
(C. Candramrta 19)
Thus ends the Third Jewel of the Gaudiya Kanthahara entitled Vaisnava-tattva.

Gaura-tattva
The Evidence From Sruti for Lord Caitanya
4.1
mahan-prabhur vai purusah sattvasyesa pravarttakah
surnimalam imam santimisano jyotiravyah
The Personality of Godhead, Sri Caitanya Mahaprabhu, is brilliantly
effulgent and imperishable like molten gold. He is the Supreme Controller. He
controls the mode of goodness and through sankirtana bestows spiritual intelligence on the living beings. In the guise of a sannyasi, He is the source of spiritual purity and of liberation. He is therefore known as "Mahaprabhu".
(Svetasvatara Upanisad 3.12)
4.2
yada pasyah pasyate rukma-varnam
kartaram isam purusam brahma-yonim
tada vidyan punya-pape vidhuya
niranjanah paramam samyam upaiti
When one realizes the golden form of Lord Gauranga, who is the ultimate
actor and the source of the Supreme Brahman, he attains the highest knowledge. He transcends both pious and impious activities, becomes free from worldly
bondage, and enters the divine abode of the Lord. (Mundaka Upanisad 3.3)
Evidence From Bhagavatam for Lord Caitanya
4.3
krsna-varnam tvisakrsnam sangopangastra-parsadam
yajnaih sankirtana-prayair yajanti hi su-medhasah
In the age of Kali, Krsna appears in a golden form, chanting the two syllables krs-na. He descends along with His weapons, limbs, saktis, and eternal
confidential associates. Those with intelligence worship Him with the sankirtana
yajna. (Bhag. 11.5.32)
4.4
'krsna' ei dui varna sada yanra mukhe
athava, krsnake tinho varne nija sukhe.
krsna-varna-sabdera artha dui ta pramana
krsna vinu tanra mukhe nahi aise ana.
deha-kantye haya teoho akrsna-varana
akrsna-varane kahe pita-varana.
The two syllables krs-na are always in His mouth, or He always describes
Krsna with great pleasure. These are two meanings of the words "krsna varna."
Indeed, nothing but Krsna issues from His mouth. If someone tries to describe
Him as blackish, the next adjective, tvisakrsnam, immediately restricts him. His
complexion is certainly not blackish. Indeed, His not being blackish indicates a
golden complexion. (Cc. Adi 3.54,55,57)
4.5
asan varnas trayo hy asya grhnato 'nuyugam tanuh

suklo raktas tatha pita idanim krsnatam gatah

This boy, Krsna, has three other colors: white; red, and yellow, as He appears in different ages. Now, in this Dvapara-yuga, he has appeared in a transcendental blackish color. (Bhag. 10.8.13)
4.6
sukla-rakta-krsna-pita krame cari varna
cari varna dhari' krsna karena yuga-dharma
In the Satya, Treta, Dvapara, and Kali yugas, Krsna accepts four different
colors: white, red, black, and yellow respectively. These are the colors of the
different incarnations in different millenniums. (Cc. Madhya 20.330)
4.7
ittham nr-tiryag-rsi-deva-jhasavatarair
lokan vibhavayasi hamsi jagat-pratipan
dharmam maha-purusa pasi yuganuvrttam
channah kalau yad abhavas tri-yugo 'tha sa tvam
[Prahlada said] O Krsna, in this way You appear in various incarnations:
as a human being, an animal, a great saint, a demigod, a fish, or a tortoise, thus
maintaining the entire creation in different planetary systems. In this way, according to the age, You protect the principles of religion, but, O Mahaprabhu,
in the age of Kali, You do not assert Yourself as the Supreme Personality of
Godhead. Because Your incarnation is hidden in the age of Kali You are known
as Triyuga, or the Lord who manifests His supremacy in only three ages.
(Bhag. 7.9.38)
Evidence From Mahabharata for Sri Caitanya
4.8
suvarna-varno hemango varangas-candanangadi
sannyasa-krcchamah santo nistha-santi-parayanah
When Krsna appears as Lord Gauranga, in His early pastimes His complexion is golden (suvarna-varna), His limbs are the color of molten white gold
(hemanga), His body is extremely beautiful (varangas), and He is decorated
with sandalwood pulp (candanangadi).
Sri Caitanya accepts sannyasa (sannyasa-krt), and shows equanimity (sama).
He is peaceful (santa). His mind is always fixed on Krsna, and thus He is nistha,
or fixed, in performing the great sacrifice of the holy name of Krsna. He silences
the non-devotees and impersonalists who are opposed to the service of the Lord,
by promoting the cause of devotion. Thus He distributes real peace. He is therefore
an abode of the highest spiritual peace and devotion.
(Mahabharata, Dan-dharma ch.149)
Evidence of the Puranas for Lord Caitanya
4.9
aham eva kvacid brahman sannyasasramam asritah
hari-bhaktim grahayami kalau papa-hatan naran
[The Supreme Lord said to Vyasadeva] O learned brahmana, sometimes I

accepted the renounced order of life to induce the fallen people of the age of
Kali to accept devotional service to the Lord. (Cc. Adi 3.83)
4.10
aham eva dvija-srestha nityam pracchana-vigrahah
bhagavad-bhakta-rupena lokan raksami sarvada
O best of the brahmanas. My disguised form is eternal. In this way, with
My own form hidden from ordinary sight I take the form of a devotee and
appear among the people in general in order to establish and protect religious
principles. (Adi Purana)
The Version of the Gosvamis
4.11
antah krsnam bahir-gauram darsitangadi-vaibhavam
kalau sankirtanadyaih smah krsna-caitanyam-asritah
I take shelter of Sri Krsna Caitanya Mahaprabhu, who is Krsna Himself,
thinking of Himself. He is internally krsna blackish but externally, he appears
in golden complexion. In this age of Kali, Krsna appears as Krsna Caitanya,
simultaneously manifesting His eternal associates, opulences, expansions, and
incarnations. In this way, he preaches the process of Krsna consciousness
performing sankirtana. (Tattva-sandarbha 2)
Sri Gauranga is the Source of all Avataras
4.12
sutiya acchinu ksira-sagara-bhitare
mora nidra bhanga haila nadara huokare
[While sitting on the altar of Visnu in the house of Srivasa, Lord Caitanya
said] Lying within the ocean of milk, My transcendental slumber broke, as I
awoke to hear the loud cries of My devotees, thus I [Lord Visnu] have come [as
Lord Caitanya]. (C.Bhag. Mad. 22.16)
4.13
sei krsna avatari vrajendra-kumara
apane caitanya-rupe kaila avatara.
ataeva caitanya gosani paratattva-sima
tanre ksiroda-sayi kahi, ki tanra mahima
sei ta' bhaktera vakya nahe vyabhicari
sakala sambhave tmnte, yate avatari.
avatarira dehe saba avatarera sthiti
keho kona-mate kahe, yemana yara mati.
That same Lord Krsna, who is the fountainhead of all avataras is the son of
the king of Vraja. He has descended personally [as Lord Caitanya Mahaprabhu].
Therefore Lord Caitanya is the Supreme Absolute Truth. To call Him
Ksirodakasayi Visnu does not add to His glory, but such words from the lips of
a sincere devotee cannot be false. All possibilities abide in Him because He is
the primeval Lord. All other incarnations are potentially situated in the original body of the primeval Lord. Thus according to one's opinion one may address Him as any one of the avataras. (Cc. Adi 2.109-112)

Sri Gauranga is Unattainable by Worldly Knowledge

4.14
bhagavata, bharata-sastra, agama, purana
caitanya-krsna-avatare prakata pramana.
pratyakse dekhaha nana prakata prabhava
alaukika karma, alaukika anubhava.
dekhiya na dekhe yata abhaktera gana
uluke na dekhe yena suryera kirana
Srimad-bhagavatam, Mahabharata, the Puranas, and other Vedic literature all give evidence to prove that Lord Caitanya is the avatara of Krsna. Also,
one can directly see Lord Caitanya's manifest influence in His uncommon deeds
and uncommon Krsna conscious realization, but faithless unbelievers do not
see what is clearly evident, just as owls do not see the rays of the sun.
(Cc. Adi 3.84-86)
Lord Caitanya's sixfold Nature
4.15
sakala vaisnava, suna kari' eka-mana
caitanya-krsnera sastra-mata-nirupana.
krsna, guru, bhakta, sakti avatara, prakasa
krsna ei chaya-rupe karena vilasa
I advise all my vaisnava readers to read and hear with rapt attention this
narration of the pastimes of Lord Krsna Caitanya as inculcated in the revealed
scriptures. Lord Krsna enjoys His pastimes by manifesting Himself as the spiritual masters (guru), His devotees (bhakta), His diverse energies (sakti), His
incarnations (avataras) and His full expansions (prakasa). (Cc. Adi 1.31,32)
Sri Gauranga is the Supreme Truth
4.16
yad advaitam brahmopanisadi tad apy asya tanu-bha
ya atmantaryami purusa iti so 'syamsa-vibhavah
sad-aisvaryaih purno ya iha bhagavan sa svayam ayam
na caitanyat krsnaj jagati para-tattvam param iha
What the Upanisads describe as the impersonal absolute is but the
effulgence of His (Sri Caitanya's) body. The Lord who is known as the Supersoul
is but His localized expansion. He is the Supreme Personality of Godhead,
Krsna Himself, full in six opulences. He is the Absolute Truth, one without
second. There is no truth superior to Sri Krsna Caitanya Mahaprabhu. (Cc. Adi 1.3)
Lord Caitanya is the Jagad-guru
4.17
caudda bhuvanera guru caitanya-gosani
tanra guru anya, ei kona sastre nai
Sri Caitanya Mahaprabhu is the jagad-guru, the spiritual master of the fourteen worlds. No other guru can compare with Him. (Cc. Adi 12.16)

Lord Gauranga is the Best of all

4.18
saundarye kama-kotih sakala-jana samahladane candrakotir
vatsalye matrkotis tridasavitapinam kotir audarya-sare
gambhirye 'mbodhi-kotir madhurimani sudha-ksira-maddhavihvika-kotir
gaurodevah sa jiyat pranaya-rasapade darsitascarya-kotih
Caitanya Mahaprabhu is lovelier than millions of cupids. He is mellower
than millions of moons, dearer than millions of mothers, kinder than millions of
wish-fulfilling trees, deeper than millions of oceans, and sweeter than millions
of nectarean drinks. All glories to Sri Caitanya Mahaprabhu, the Supreme Lord,
who displays millions of amazing sentiments of madhurya-bhakti, the most exalted mellow of pure love of Godhead. (Caitanya Candramrta 101)
Gauranga's Tattva, Nama, Rupa, and Lila
4.19
namo maha-vadanyaya krsna-prema-pradaya te
krsnaya krsna-caitanya-namne gaura-tvise namah
His nature (tattva) is that He is Krsna Himself. His name (nama) is Krsna
Caitanya. His form (rupa) is golden. His quality (guna) is that He is the most
magnanimous of all incarnations. His pastime (lila) is to distribute the highest
love of Godhead--krsna-prema. I offer my obeisances unto that most generous
Lord, Sri Krsna Caitanya Mahaprabhu. (Cc. Mad. 19.53)
Gauranga Delivers All by Distributing Nama
4.20
sankirtana-pravartaka sri-krsna-caitanya
sankirtana-yajne tanre bhaje, sei dhanya.
sei ta' sumedha, ara kubuddhi samsara
sarva-yajna haite krsna-nama-yajna sara
Caitanya Mahaprabhu inaugurated the sankirtana movement. One who
worships Him through sankirtana is fortunate indeed. Such a person is truly
intelligent, whereas others, who have but a poor fund of knowledge, must endure the cycle of repeated birth and death. Of all sacrificial performances, the
chanting of the Lord's holy name is the most sublime. (Cc. Adi 3.77,78)
Gauranga is the Giver of Krsna-prema
4.21
uchalila prema-vanya caudike vedaya
stri, vrddha, balaka, yuva, sabare duvaya.
saj-jana, dur-jana, pangu, jada, andha-gana
prema-vanyaya dubaila jagatera jana
The flood of love of Godhead distributed by Sri Caitanya Mahaprabhu
swelled in all directions. Young men, old men, women, and children were all
immersed in that inundation. The Krsna consciousness movement begun by Sri
Caitanya Mahaprabhu will inundate the entire world and drown everyone,

whether one be a gentleman, rogue, lame, invalid, or blind. (Cc. Adi 7.25,26)
4.22
patrapatra-vicara nahi, nahi sthanasthana
yei yanha paya, tanha kare prema-dana
lutiya, khaiya, diya, bhandara ujade
ascarya bhandara, prema sata-guna bade
In distributing love of Godhead, Lord Caitanya Mahaprabhu and His
associates did not consider who was fit and who was unfit, nor where such
distribution should or should not take place. They made no such conditions.
Rather, wherever they got the opportunity, the members of the Panca-tattva
distributed love of Godhead. Although they plundered the storehouse of love of
Godhead, ate and distributed its contents, there was no scarcity, for this wonderful
storehouse is so complete that as the love is distributed, the supply increases
hundreds of times. (Cc. Adi 7.23,24)
Who Cheat Themselves out of Love of God
4.23
mayavadi, karma-nistha kutarkika-gana
nindaka, pasandi, yata paduya adhama
sei saba mahadaksa dhasm palaila
sei vanya ta-sabare chunite narila
The impersonalists, fruitive workers, false logicians, blasphemers, nondevotees, and lowest of the student community are very expert in avoiding the
Krsna consciousness movement. Therefore the mercy of Lord Caitanya
Mahaprabhu cannot reach them. (Cc. Adi 7.29,30)
One can Know the Conclusion of Scripture
by Sri Gauranga's Mercy
4.24
sri-caitanya-prabhum vande balo 'pi yad-anugrahat
taren nana-mata-graha-vyaptam siddhanta-sagaram
I offer my obeisances unto Sri Caitanya Mahaprabhu, by whose mercy
even an ignorant child can swim across the ocean of conclusive truth, which is
filled with the crocodiles of various theories. (Cc. Adi 2.1)
4.25
hrdaye dharaye ye caitanya-nityananda
e-saba siddhante sei paibe ananda.
e saba siddhanta haya amrera pallava
bhakta-gana-kokilera sarvada vallabha.
abhakta-ustrera ithe na haya pravesa
tabe citte haya mora ananda-visesa.
[Krsnadasa Kaviraja Gosvami says] Anyone who has captured Sri Caitanya
Mahaprabhu and Nityananda Prabhu within his heart becomes blissful by hearing all these transcendental conclusions. These conclusions are like the newly
grown twigs of a mango tree in that they are always pleasing to the devotees,
who in this way resemble cuckoos. The camel-like non-devotees, however, can-

not enter into these topics, and therefore there is special jubilation within my
heart. (Cc. Adi 4.233-235)
Lord Gauranga's Preaching Pastimes
4.26
sannyasi pandita-ganera karite garva nasa
nica-sudra-dvara karena dharmera prakasa.
'bhakti', ' prema', 'tattva' kahe raye kari' 'vakta'
apani pradyumna-misra-saha haya 'srota'.
haridasa-dvara nama-mahatmya-prakasa
sanatana-dvara bhakti-siddhanta-vilasa.
sri-rupa-dvara vrajera prema-rasa-lila
ke bujhite pare gambhira caitanyera khela?
To vanquish the false pride of so-called sannyasis and learned scholars, He
spread real religious principles, even through a sudra. Lord Caitanya preached
about devotional service, ecstatic love, and the Absolute Truth by making
Ramananda Raya, a grhastha from a low family, the speaker. Then the Lord,
an exalted brahmana sannyasi, and Pradyumna Misra, the purified brahmana,
both heard from Ramananda Raya. The Lord exhibited the glories of the holy
name of Krsna through Haridasa Thakura, who was born in a Muslim family.
Similarly, He exhibited the essence of devotional service through Sanatana
Gosvami, who was almost converted to Islam. The Lord also fully exhibited the
ecstatic love and transcendental pastimes of Vrndavana through Srila Rupa
Gosvami. Considering all this, who can understand the deep plans of Caitanya
Mahaprabhu? (Cc. Antya 5.84-87)
4.27
vraje ye vihare purve krsna-balarama
koti-surya-candra jini doohara nija-dhama.
sei dui jagatere ha-iya sadaya
gaudadese purva-saile karila udaya.
sri-krsna-caitanya ara prabhu nityananda
yanhara prakase sarva jagat ananda.
surya-candra hare yaiche saba andhakara
vastu prakasiya kare dharmera pracara.
ei mata dui bhai jivera ajnanatamo-nasa kari' kaila tattva-vastu-dana.
yanhara prasade ei tamo haya nasa
tamo nasa kari' kare tattvera prakasa.
surya candra bahirera tamau se vinase
bahir-vastu ghata-pata-adi se prakase.
dui bhai hrdayera ksali' andhakara
dui bhagavata-sange karana saksatkara.
Krsna and Balarama, who formerly appeared in Vrndavana and who were
millions of times more effulgent than the sun and moon, have arisen over the
eastern horizon of Gauda-desa, being compassionate on the fallen state of the
world. The appearance of Sri Caitanya and Nityananda has surcharged the
world with happiness. As the sun and moon drive away darkness and reveal the
nature of everything, these two brothers dissipate the darkness of the living
beings ignorance and enlighten them with knowledge of the Absolute Truth.
By the grace of Sri Caitanya and Nityananda, all darkness is removed and the

truth is brought to light. The sun and moon dissipate the darkness of the external world and thus reveal material reality, but these two brothers dissipate the
darkness of the inner core of the heart, and thus help one to meet the two kinds
of Bhagavatas. (Cc. Adi 1.85-89,95,97,98)
Sri Gauranga's Example and Precept
4.28
hare-krsnety uccaih sphurita-rasano namagananakrta-granthi-sreni-subhaga-kati-sutrojjvala-karah
visalakso dirghargala-yugala-khelancita-bhujah
sa caitanyah kim me punarapi drsor yasyati padam
Caitanya Mahaprabhu chants the Hare Krsna mantra in a loud voice. The
holy name dances on His tongue as He counts His recitations with His effulgent
hands. His eyes are large and His long arms, which bend when He performs
His pastimes, reach down to His knees. When will he again be visible before
me? (Stava-mala 5 Rupa Gosvami)
Gauranga's Principle and Ultimate Goals
4.29
ei vancha yaiche krsna-prakatya-karana
asura-samhara anusanga prayojana.
ei mata caitanya-krsna purna bhagavan
yuga-dharma-pravartana nahe tanra kama.
kona karane yabe haila avatare mana
yuga-dharma-kala haila se kale milana.
dui hetu avatari' lana bhakta-gana
apane asvade prema-nama-sanakirtana.
sei dvare acandale kirtana sancare
nama-prema-mala ganthi' paraila samsare.
ei-mata bhakta-bhava kari' angikara
apani acari' bhakti karila pracara.
Just as Krsna appeared in order to manifest His Vrndavana pastimes and
His suppression of demons was incidental in the same way promulgating the
dharma for the age is an incidental reason for Lord Caitanya's appearance.
When He desired to appear for another reason, the time for promulgating the
religion of the age also arose. Thus with two intentions, the Lord appeared
with His devotees and tasted the nectar of prema along with the congregational
chanting of the holy name. He spread sankirtana even among untouchables.
He wove a wreath of the holy name and prema with which He garlanded the
entire world. In this way, assuming the sentiment of a devotee, He preached
devotional service while practicing it Himself. (Cc. Adi 4.36-41)
Sri Gauranga is Like a Lion
4.30
caitanya-simhera nava-dvipe avatara
simha-griva, simha-virya, simhera huokara
sei simha vasuk jivera hrdaya-kandare
kalmasa-dvirada nase yanhara huokare

Thus the lion-like Caitanya Mahaprabhu has appeared in Navadvipadhama. He has the shoulders of a lion, the powers of a lion, and the loud voice
of a lion. May that lion be seated in the core of the heart of every living being
and with His resounding roar, may He drive away their elephantine vices.
(Cc. Adi 3.30,31)
Sri Gauranga's Eternal Reason for Appearing
4.31
anarpita-carim cirat karunayavatirnah kalau
samarpayitum unnatojjvala-rasam sva-bhakti-sriyam
harih purata-sundara-dyuti-kadamba-sandipitah
sada hrdaya-kandare sphuratu vah saci-nandana
May that Lord who is known as the son of Srimati Sacidevi be transcendentally situated in the inner-most chambers of your heart. Resplendent with
the radiance of molten gold He has appeared in the age of Kali by His causeless
mercy to bestow what no incarnation ever offered before the most sublime
and radiant spiritual knowledge of the mellow taste of His service.
(Cc. Adi 1.4)
Lord Gauranga's Confidential Reason for Appearing
4.32
sri-radhayah pranaya-mahima kidrso vanayaivasvadyo yenadbhuta-madhurima kidrso va madiyah
saukhyam casya mad-anubhavatah kidrsam veti lobhat
tad-bhavadhyah samajani saci-garbha-sindau harinduh
Desiring to understand the glory of Srimati Radharani's love, the wonderful qualities in Him that she alone relishes through Her love, and the happiness
she feels when she realizes the sweetness of His love, Lord Hari, richly endowed with Her emotions, appears from the womb of Sacidevi as the moon
appears from the ocean. (Cc. Adi 1.6)
Internally He has the Mood of Sri Radha,
Externally He Preaches the Holy Name
4.33
sei radhara bhava lana caitanyavatara
yuga-dharma nama-prema kaila paracara
Lord Caitanya appeared with the sentiments of Sri Radha. He preached
the dharma of this age, the chanting of the holy name of Krsna, and pure love of
Godhead (krsna-prema). (Cc. Adi 4.220)
The Pastimes of Sri Caitanya are Eternal
4.34
adyapiha caitanya ei saba lila kare
ya'ra bhagye thake se dekhaye nirantare
As yet, no one can completely see the opulences of all the pastimes Lord
Caitanya performed, because they are without limit in time and space. They

are unlimited and eternal. (C.Bhag.Mad. 23.513)

Materialistic and Demonic Persons are Envious of Sri Gauranga
4.35
purve yaiche jarasandha-adi raja-gana
veda-dharma kari' kare visnura pujana
krsna nahi mane, tate daitya kari' mani
caitanya na manile taiche daitya tare jani
hena krpamaya caitanya na bhaje yei jana
sarvottama ha-ileo tare asure ganana
Formerly, even kings like Jarasandha strictly followed the Vedic rituals,
thus worshiping Lord Visnu. One who does not accept Krsna as the Supreme
Personality of Godhead is certainly a demon. Similarly, one who does not
accept Lord Caitanya as Krsna, the same Supreme Lord, is also considered a
demon. One who does not show respect to this merciful Lord, Sri Caitanya
Mahaprabhu or does not worship Him, should be considered a demon, even if
that person is very exalted in human society. (Cc. Adi 8.8,9,12)
Gauranga is not the Enjoyer of the Rasa Dance
4.36
ei mata capalya karena saba sane
sabe strimatra na dekhena drstikane
"stri" hena na prabhu ei avatare
sravane o na karila vidita samsare
ata eva yata maha-mahima sakale
"gauranga nagara" hena stava nahi bale
The Lord was apt to indulge in indiscriminate, merciful behavior towards
all, except that He never looked at a woman, even by a sidelong glance. It is
known to all the world that He did not even allow the name of a woman to enter
His ear. Those who are His real devotees, therefore, never address Sri Gauranga
as "Gauranga-nagari," or the enjoyer of women. Although all forms of praise
are applicable to the Lord, the wise sing only what is in accordance with His
nature. (C.Bhag. 15.28-31)
The Glories of the Mercy of Gaura-Nitai
4.37
caitanya-nityanande nahi esaba vicara
nama laite prema dena, bahe asrudhara
svatantra isvara prabhu atyanta udara
tanre na bhajile kabhu na haya nistara
If one only chants with some slight faith the holy names of Lord Caitanya
and Lord Nityananda, very quickly he is cleansed of all offenses. Thus, as soon
as he chants the Hare Krsna mantra, he feels the ecstasy of love of Godhead.
Sri Caitanya Mahaprabhu, the independent Supreme Personality of Godhead
is greatly magnanimous. Unless one worships Him, one can never liberated.
(Cc. Adi 8.31,32)
The Position of Those who Cheat Themselves out of Lord Gauranga's Mercy

4.38
caitanyavatare vahe premamrta-vanya
saba jiva preme bhase, prthivi haila dhanya.
e-vanyaya ye na bhase, sei jiva chara
koti-kalpe kabhu tara nahika nistara
There is now a flood of the eternal nectar of love of God because of the
incarnation of Lord Caitanya Mahaprabhu. All living entities are floating in
that flood. The entire world is now thankful to the Lord. Whoever does not
float in this inundation is most condemned. Such a person cannot be delivered
for millions of lifetimes of Lord Brahma. (Cc. Antya 3.254, 255)
4.39
avatara sara, gaura-avatara
kena na bhajili ta're
kari' nire vasa, gela na piyasa
apana karama phere
kantakera taru ,sadai sevili amrta paibara
ase prema kalpataru (sri) Gauranga amara
tahare bhavili vise
saurabhera ase, palasa sunkili,
nasate pasila kita
iksudanda bhavi' katha cusili
kemane paibi mitha
hara baliya, galaya parili,
samana-kinkara-sapa
sitala baliya aguna pohali,
paili bajara-tapa
samsara bhajili, (sri) Gauranga bhulili,
na sunili sadhura katha
iha-para-kala, du'kala khoyali,
khaili apana matha
Sri Gauranga is the essence of all avataras. Why didn't I worship Him? It
is as if I was surrounded by water and dying of thirst but I denied myself a drink.
I chewed the thorns on the tree of worldly life and took the blood that flowed
through my mouth to be nectar. When I was offered the nectarean fruits of love
of Godhead distributed by Lord Gauranga, however, I turned them away, thinking them to be poison. Wishing to smell perfume I sniffed at what I thought was
the fragrant flower of material enjoyment. Alas, that flower was odorless like
the palasa flower. When I tried to sniff its illusory aroma a bee flew up my nose
and stung me. Thinking material life to be as sweet as sugarcane, I tried to taste
its nectar. Instead, as I sucked I found it juiceless and dry. In this way, all my
attempts at enjoyment proved false.
Admitting defeat, wasted, and worn out, I await the snake of death. Declaring it to be cool and soothing, I have embraced the fire of material life, only
to suffer intense miseries, as if struck by lightning. Worshiping family and
material life I forgot Gauranga and didn't listen to the words of the saints. Now,
in my final days I realize that I am twice dead, for not only am I casting off this
mortal body, but I am dead while living, having wasted my life in material indulgence (Mahajana-giti).
Gauranga Appears as His Holy Name and as His Deity

4.40
ara dui janma ei sankirtanarambhe
haiba tomara putra ami avilambe
mora arca-murti mata, tumi se dharani
jihvarupa tumi mata, namera janani
ei dui janma mora sankirtanarambhe
dui thani tora putra rahu avilambe
[Lord Caitanya told Saci] Birth after birth you are My mother. Again, in
this birth, I have come to begin the sankirtana movement, and so I have become
your son. My appearance in this world is twofold: I appear as the arca-murti
and as the holy name. In this way I appear upon the tongue in the form of
sound, and as the Deity made from the elements drawn from the earth. In both
these forms I am worshiped, and in these two features I have appeared in
order to spread the sankirtana movement. (C.Bhag.Mad. 27.47)
Gauranga's Teachings in a Nutshell.
4.41
aradhyo bhagvan brajesa-tanayas-tad-dhama vrndavanam
ramya kacid-upasana vraja-vadhu-vargena ya kalpita
srimad-bhagavatam pramanam-amalam prema pumartho mahan
sri caitanya mahaprabhur-matam-idam tatradaro nah parah
It is the conclusive opinion of Lord Caitanya that Sri Krsna, who is
Vrajendra-nandana, is the Supreme Personality of Godhead Himself, the topmost worshipable Deity; Vrndavana-dhama which is an expansion of Krsna and
is nondifferent from Him is the highest worshipable abode; the gopis are the
highest example of the worship of Sri Krsna; Srimad-bhagavatam is the spotless
evidence for knowing the absolute truth; krsna-prema is the fifth and highest
goal of life. These are the teachings of Sri Caitanya in a nutshell. (Visvanatha
Cakravarti Thakura)
Thus ends the Fourth Jewel of the Gaudiya Kanthahara, entitled Gaura-tattva

Nityananda-tattva
Nityananda and Advaita
Two Main Branches of the Caitanya Tree
5.1
advaita acarya, nityananda, dui anga
dui-jana lana prabhura yata kichu ranga
Nityananda Prabhu and Advaitacarya are the two expansions of Lord
Caitanya Mahaprabhu who assist His transcendental pastimes. (Cc. Adi 5.146)
5.2
sankarsanah karana-toya-sayi
garbhoda-sayi ca payobdhi-sayi
sesas ca yasyamsa-kalah sa nityanandakhya-ramah saranam mamastu
May Sri Nityananda Prabhu be the object of my constant remembrance.
Sankarsana, Mahavisnu, Garbhodaksayi Visnu, and Ksirodaksayi Visnu, as well as
Sesa are His expansions and the expansions of His expansions. That
same Nityananda Prabhu, is none other than Balarama. (Cc. Adi 1.7)
5.3
mayatite vyapi-vaikuntha-loke
purnaisvarye sri-catur-vyuha-madhye
rupam yasyodbhati sankarsanakhyam
tam sri-nityananda-ramam prapadye
I surrender unto the lotus feet of Sri Nityananda Rama, who is known
as Sankarsana in the midst of the catur-vyuha. He has full opulences and
resides in Vaikunthaloka far beyond the material creation. (Cc. Adi 1.8)
5.4
maya-bhartajanda-sanghasrayangah
sete saksat karanambhodhi-madhye
yasyaikamsah sri-puman adi-devas
tam sri-nityananda-ramam prapadye
I offer my full obeisances unto the feet of Sri Nityananda Rama, whose
partial representation called Karanodakasayi Visnu, lying on the Karana
ocean, is the original Purusa, the master of the illusory energy and the shelter
of all the universes. (Cc. Adi 1.9)
5.5
yasyamsamsah srila-garbhoda-sayi
yan-nabhy-abjam loka-sanghata-nalam
loka-srastuh sutika-dhama dhatus
tam sri-nityananda-ramam prapadye
I offer my full obeisances unto the feet of Sri Nityananda Rama, a partial
part of whom is Garbhodaksayi Visnu. From the navel of Garbhodaksayi
Visnu sprouts the lotus stem that is the birthplace of Brahma, the engineer
of the Universe. The stem of that lotus is the resting place of the multitude

of planets. (Cc. Adi 1.10)

5.6
yasyamsamsamsah paratmakhilanam
posta visnur bhati dugdhabdhi-sayi
ksauni-bharta yat-kala so 'py anantas
tam sri-nityananda-ramam prapadye
I offer my full obeisances unto the feet of Sri Nityananda Rama, whose
secondary part is the Visnu lying in the ocean of milk. That Ksirodakasayi
Visnu is the Supersoul of all living entities and the maintainer of all the
universe. Sesa Naga is His further sub-part. (Cc. Adi 1.11)
Baladeva is the Original Sankarsana
5.7
sri-balarama gosani mula-sankarsana
panca-rupa dhari' karena krsnera sevana
apane karena krsna-lilara sahaya
srsti-lila-karya kare dhari' cari kaya
Lord Balarama is the original Sankarsana. He assumes five other forms
to serve Lord Krsna. He helps in the pastimes of Lord Krsna, and He does
the work of creation in four other forms. (Cc. Adi 5.8,9)
Balarama and Nityananda are non Different
5.8
prema-pracarana ara pasanda-dalana
dui-karye avadhuta karena bhramana
For two purposes to spread the cult of bhakti and to defeat and subdue the atheists Lord Nityananda, the most dedicated devotee of the Lord,
moved throughout the country. (Cc. Antya 3.149)
The Glories of Nityananda Prabhu
5.9
jagat mataya nitai premera malasate
palaya durdanta kali padiya vibhrate
ki sukhe bhasila jiva gauracandera nate
dekhiya suniya pasandira buk phate
[All glories to Nityananda Prabhu!] Maddened by ecstatic love of
Godhead, he overwhelmed the universe with ecstasy. He slapped his hands
together like a warrior who is about to attack, and upon seeing this, the
wicked Kali fled in terror, fearing for his life. All souls were drowned in
happiness because of the dancing of Sri Gauranga [and Nityananda]. Seeing
such dancing, or even hearing of it, melts the hearts even of great atheists.
(Gitavali, Nagara-kirtana, 8)
5.10
jaya jaya nityananda, nityananda-rama
yanhara krpate painu vrndavana-dhama

jaya jaya nityananda, jaya krpa-maya

yanha haite painu rupa-sanatanasraya
yanha haite painu raghunatha-mahasaya
yanha haite painu sri-svarupa-asraya
sanatana-krpaya painu bhaktira siddhanta
sri-rupa-krpaya painu bhakti-rasa-pranta
jaya jaya nityananda-caranaravinda
yanha haite painu sri-radha-govinda
All glory, all glory to Lord Nityananda Balarama, by whose mercy I
have attained shelter in the transcendental abode of Vrndavana. All glory,
all glory to the merciful Lord Nityananda, by whose mercy I have attained
shelter of Sri Rupa and Sanatana. By His mercy, I have attained the shelter
of the great Sri Raghunatha dasa Gosvami, and by His mercy I have found
the refuge of Sri Svarupa Damodara. By the mercy of Sanatana Gosvami I
have learned the final conclusions of devotional service, and by the grace of
Sri Rupa Gosvami I have tasted the highest nectar of devotional service.
All glory, all glory to the lotus feet of Lord Nityananda, by whose mercy I
have attained Sri Radha-Govinda.
(Cc. Adi. 5.200-204)
Nityananda is the Savior of the Most Fallen
5.11
jagai madhai haite muni se papistha
purisera kita haite muni se laghistha
mora nama sune yei tara punya ksaya
mora nama laya yei tara papa haya
emana nirghrna more keba krpa kare
eka nityananda vinu jagat bhitare
preme matta nityananda krpa-avatara
uttama, adhama, kichu na kare vicara
ye age padaye, tare karaye nistara
ataeva nistarila mo-hena duracara
I am more sinful than Jagai and Madhai and even lower than the worms
in stool. Anyone who hears my name loses the results of his pious activities.
Whoever utters my name becomes sinful. Who in this world but Nityananda
could show His mercy to such an abominable person as me? Because He is
intoxicated by ecstatic love and is an incarnation of mercy, He does not distinguish between the good and the bad. He delivers all those who fall down
before Him. Therefore He has delivered such a sinful and fallen person as
me. (Cc. Adi 5.205-209)
Freedom from Anarthas and the Desire for Bhakti
is Strengthened by the Mercy of Nitai
5.12
samsarera para hai' bhaktira sagare
ye dubibe se bhajuk nitai-candere
One who would cross over the ocean of material existence and swim in
the bhakti ocean should worship the lotus feet of Nityananda.
(Cb. Adi 1.77)

Nityananda is the Foremost Preacher

5.13
caitanyera adi-bhakta nityananda-raya
caitanyera yaso vaise yanhara jihvaya
aharnisa caitanyera katha prabhu kaya
tan're bhajile se caitanye bhakti haya
Lord Caitanya's first and foremost devotee is Nityananda Raya. The
glories of Lord Caitanya are always on his tongue. Day and night Lord
Nityananda speaks only of Lord Caitanya. Whoever worships Him is a real
devotee of Sri Caitanya. (C.Bhag. Adi 9.217-218)
Nityananda mad About Serving Sri Caitanya
5.14
nityananda avadhuta sabate agala
caitanyera dasya-preme ha-ila pagala
Nityananda, the wandering mendicant, is the foremost of all the servants of Lord Caitanya. He is like the gateway through which all service to
Lord Caitanya must pass. He became mad in the ecstasy of service to Lord
Caitanya. (Cc. Adi 6.48)
Those who Have no Faith that Gaura and Nitai
are Inseparable are Offenders and Atheists
5.15
dui bhai eka-tanu samana-prakasa
nityananda na mana, tomara habe sarva-nasa
ekete visvasa, anye na kara sammana
"ardha-kukkuti-nyaya" tomara pramana
These two brothers (Gaura and Nitai) are like one body; they are identical manifestations. If you do not believe in Lord Nityananda, you will
down. If you have faith in one, but disrespect the other, your logic is like the
logic of accepting half a hen. (Cc. Adi 5.175,176)
Faith in Gaura Without Nitai, or Nitai Without Gaura,
is Flickering Faith and in Opposition to Pure Devotional Service
5.16
kimva, dooha na manina hao ta' pasanda
eke mani' are na mani, ei-mata bhanda
It would be better to be an atheist by slighting both brothers than a
hypocrite by believing in one and slighting the other. (Cc. Adi 5.177)
Thus ends the Fifth Jewel of Gaudiya Kanthahara, entitled Nityananda-tattva.

Advaita-tattva
The Truth About Advaita Prabhu
6.1
maha-visnur jagat-karta
mayaya yah srjaty adah
tasyavatara evayam
advaitacarya-isvarah
Lord Advaita Acarya is the incarnation of Maha-Visnu, whose main function is to create the cosmic world through the actions of maya. (Cc. Adi 6.4)
6.2
advaitam harinadvaitad
acaryam bhakti-samsanat
bhaktavataram isam tam
advaitacaryam asraye
Because He is nondifferent from Hari, He is called Advaita, and because He propagates the cult of devotion, He is called Acarya. He is the
Lord and the incarnation of the Lord's devotee. Therefore I take shelter of
Him. (Cc. Adi 1.13)
Mahavisnu is the Efficient Cause and
Advaita is the Material Cause of Mundane Creation
6.3
apane purusa visvera 'nimitta'-karana
advaita-rupe 'upadana' hana narayana
'nimittamse' kare teoho mayate iksana
'upadana' advaita karena brahmanda-srjana
Lord Visnu is the efficient cause (nimitta) of the material world, and
Narayana, in the form of Sri Advaita, is the material cause (upadana). Lord
Visnu, in His efficient aspect glances over the material energy, and Sri
as the material cause, creates the material world. (Cc. Adi 6.16,17)
Advaita is Sadasiva
6.4
bhaktavatara acaryo 'dvaita yah sri sadasivah
He who was Sri Sadasiva is the bhakta-avatara, Sri Advaita Prabhu.
(Gaura-Ganoddesadipika, 11)
The Meaning of the Name Advaita
6.5
maha-visnura amsa advaita guna-dhama
isvare abheda, teni 'advaita' purna nama
Sri Advaita, who is the reservoir of virtues, is the main limb of
Mahavisnu. His full name is Advaita, for He is identical in all respects

the Lord. (Cc. Adi 6.26)

Advaita Acarya is a Preacher of Krsna-bhakti
6.6
jiva nistarila krsna-bhakti kari' dana
gita-bhagavate kaila bhaktira vyakhyana
He delivered all living beings by offering the gift of krsna-bhakti. He
explained Bhagavad-gita and Srimad-bhagavatam in the light of devotional
service. (Cc. Adi 6.28)
He is the Avatara of Mahavisnu and a Devotee of Lord Caitanya
6.7
advaita-acarya-gosani saksat isvara
prabhu guru kari' mane, tinho ta' kinkara
Lord Advaita Acarya is directly the Supreme Personality of Godhead.
Although Lord Caitanya accepts Him as His preceptor, Advaita Acarya is a
servant of the Lord. (Cc. Adi. 5.147)
Advaita and Nityananda are Servants of Lord Caitanya
6.8
eka mahaprabhu, ara prabhu duijana
dui prabhu sebe mahaprabhura carana
There is one "Mahaprabhu" and two prabhus. The two prabhus serve
the lotus feet of Mahaprabhu. (Cc. Adi 7.14)
Two Branches Among the Followers of Advaita
6.9
advaitanghry-abja-bhrogams tan sarasara-bhrto 'khilan
hitva 'saran sara-bhrto naumi caitanya jivanan
The followers of Sri Advaita were of two kinds. Some were real followers
(saragrahi) and the others were false (asaragrahi). Rejecting the false
followers, I offer my respectful obeisances to the real followers of Sri Advaita
Acarya, whose life and soul was Caitanya Mahaprabhu. (Cc. Adi 12.1)
The Saragrahi Followers of Advaita are Devotees of Gauranga
6.10
prathame ta' eka-mata acaryera gana
pache dui-mata haila daivera karana
keha ta' acarya ajnaya, keha ta' svatantra
sva-mata kalpana kare daiva-paratantra
acaryera mata yei, sei mata sara
tanra ajna langhi' cale, sei ta' asara
At first all the followers of Advaita Acarya shared a single opinion, but

later they followed two opinions as ordained by providence. Some of the

disciples strictly accepted the orders of the acarya, and others deviated, independently concocting their own opinions under the spell of daivi-maya.
The opinion of the acarya is essential. Anyone who disregards his order is
useless (asara-grahi). (Cc. Adi. 12.8-10).
The Useless Followers of Advaita Acarya Were cut off
From Gauranga's Mercy
6.11
ihara madhye mali pache kona sakha-gana
na mane caitanya-mali durdaiva karana
srjaila, jiyaila, tanre na manila
krtaghna ha-ila, tanre skandha kruddha ha-ila
kruddha hana skandha tare jala na sancare
jalabhave krsa sakha sukaiya mare
After the disappearance of Lord Caitanya, the gardener of the tree of
love of Godhead, some of the sub-branches of the Advaita branch, for unfortunate reasons, deviated from His path. Some branches did not accept
the trunk that vitalized and maintained the entire tree When they thus became ungrateful, the trunk was angry at them. Thus Lord Caitanya did not
sprinkle upon them the water of His mercy, and they gradually withered and
died. (Cc. Adi 12.67-69)
Thus ends the Sixth Jewel of Gaudiya Kanthahara, entitled Advaita-tattva.

Krsna-tattva
The one Absolute Truth is Realized in Three Different Ways
7.1
vadanti tat tattva-vidas tattvam yaj jnanam advayam
brahmeti paramatmeti bhagavan iti sabdyate
Great seers of the truth, who understand the nature of the Absolute
Truth, describe that non-dual truth in three ways as Brahman, Paramatma,
and Bhagavan. (Bhag. 1.2.11)
7.2
advaya-jnana tattva-vastu krsnera svarupa
brahma, atma, bhagavan tina tanra rupa
Krsna is the one Absolute Truth which is conceived of in three ways, as
Brahman, Paramatma, and Bhagavan. (Cc. Adi. 2.65)
Bhagavan Realization is Complete,
Paramatma and Brahman are Partial
7.3
bhakti-yoge bhakta paya yanhara darsana
surya yena savigraha dekhe deva-gana
jnana-yoga-marge tanre bhaje yei saba
brahma-atma-rupe tanre kare anubhava
Through devotional service devotees can realize or see that Personality
of Godhead, just as the denizens of heaven see the personality of the sun.
Those on the paths of knowledge and yoga worship only Him. They perceive
Him as the impersonal Brahman and localized Paramatma. (Cc. Adi 2.25,26)
The Conclusion of the Sruti About Brahman
7.4
na tatra suryo bhati candra-tarakam
nema vidyuto bhanti kuto 'yamagni
tameva bhantam anubhati sarvam
tasya bhasa sarvam idam vibhati
In the transcendental abode of the Lord there is no need of sun, moon,
or stars for illumination, nor is there any need of electricity, what to speak of
lamps. All of them get their power of illumination from the Lord's effulgence
alone. In fact the whole universe exists only because of His existence.
(Katha Upanisad 2.2.15)
7.5
hiranmayena patrena satyasyapihitam mukham
tat tvam pusann-apavrnu satya-dharmaya drstaye
O my Lord, sustainer of all that lives, Your real face is covered by Your
dazzling effulgence. Please remove that effulgent covering and show Yourself
to Your pure devotee. (Isopanisad 15)

7.6
pusann akarye yama surya prajapatya
vyuha-rasmin samuha tejo
yat te rupam kalyanatamam tat te pasyami
yo 'sav asau purusah so 'ham asmi
O my Lord! O primeval philosopher, maintainer of the universe. O
regulating principle, destination of the pure devotees, well-wisher of mankind please remove the effulgence of Your transcendental rays, so that I
can see Your form of bliss. You are the eternal Supreme Personality of
Godhead, like unto the sun, as am I. (Isopanisad 16)
The Conclusion of Brahma-samhita
7.7
yasya prabha prabhavato jagad-anda-kotikotisv asesa-vasudhadi vibhuti-bhinnam
tad brahma niskalam anantam asesa-bhutam
govindam adi-purusam tam aham bhajami
I worship Govinda, the primeval Lord, whose effulgence is the source
of the non-differentiated Brahman which is mentioned in the Upanisads,
and which, being differentiated from the infinity of glories of the mundane
universe, appears as the indivisible, infinite, and limitless truth. Millions
and millions of universes emanate from that Brahman effulgence, which is
infinite, causeless, and unlimited. That Brahman effulgence is simply the
light emanating from the brilliant form of the Supreme Lord Govinda.
(Brahma-samhita 5.40)
The Conclusion of Bhagavad-gita
7.8
brahmano hi pratisthaham amrtasyavyayasya ca
sasvatasya ca dharmasya sukhasyaikantikasya ca
I am the basis of the impersonal Brahman, which is immortal, imperishable, and eternal, and is the constitutional position of ultimate happiness.
(Bhagavad-gita 14.27)
The Conclusion of the Gosvamis
7.9
yasya brahmeti samjnam kvacidapi nigame yati cin-matrasattapyamso yasyamsakaih svairvibhavati vasayanneva mayam pumams ca
ekam yasyaiva rupam vilasati paramvyomni narayanakhyam
sa sri krsno vidhattam svayamiha bhagavan prema-tat-pada-bhajam
Sri Krsna is the Supreme Personality of Godhead. He appears in
Vaikuntha in the form of Narayana. He expands as the Purusavataras, who
control the material world. He is Himself the Supreme Spiritual Truth designated by the word "Brahman" in the Vedas and Upanisads. May that
Lord Krsna grant pure love for Him to those engaged in devotional service
to His lotus feet (Tattva-sandarbha 8)

7.10
brahma anga-kanti tanra, nirvisesa prakase
surya yena carma-cakse jyotirmaya bhase
The manifestation of the impersonal Brahman effulgence, which is without variety, is the rays of Krsna's personal bodily effulgence. It is exactly
like the sun: When the sun is seen by ordinary eyes, it appears to only consist
of effulgence. Similarly, when we view divinity through ordinary eyes, we
are unable to penetrate its effulgence to see the beautiful form of Krsna
within. Rather we are blinded by the powerful rays of impersonal Brahman.
(Cc. Madhya 20.159)
7.11
tanhara angera sudha kirana-mandala
upanisat kahe tanre brahma sunirmala
What the Upanisads call the impersonal Brahman is but the realm of
the glowing effulgence of the Supreme Person. (Cc. Adi. 2.12)
Nirvisesa Means Krsna has no Material Qualities
7.12
tanre 'nirvisesa' kahi, cic-chakti na mani
ardha-svarupa na manile purnata haya hani
When one speaks of the Supreme as impersonal, one denies His spiritual potencies. Logically, if you accept only half the truth, you cannot understand the whole. (Cc. Adi 7.140)
7.13
vyanjite bhagavat-tattve brahma ca vyajyate svayam
When the knowledge about Bhagavan is revealed, Brahman automatically becomes known. (Bhagavat-sandarbha 7)
Yogis Worship the Supersoul
7.14
isvarah sarva-bhutanam hrd-dese 'rjuna tisthati
bhramayan sarva-bhutani yantrarudhani mayaya
The Supreme Lord is situated in every one's heart, O Arjuna, and is
directing the wanderings of all living entities who are seated as on a machine
made of material energy. (Bhagavad-gita 18.61)
7.15
atha va bahunaitena kim jnatena tavarjuna
vistabhyaham idam krtsnam ekamsena sthito jagat
What need is there, O Arjuna, for all this detailed knowledge? With a
single fragment of Myself, I pervade and support this entire universe.
(Bhagavad-gita 10.42)

7.16
mayadhyaksena prakrtih suyate sa-caracaram
hetunanena kaunteya jagad viparivartate
Material nature, which is one of My energies, is working under My
direction, O son of Kunti, and produces all moving and non-moving beings.
Under its rule, this manifestation is created and annihilated again and again.
(Bhagavad-gita 9.10)
7.17
aham hi sarva-yajnanam bhokta ca prabhur eva ca
na tu mam abhijananti tattvenatas cyavanti te
I am the only enjoyer and master of all sacrifices. Those who do not
recognize My true transcendental position fall down. (Bhagavad-gita 9.24)
Paramatma is an Ekamsa Expansion of the Supreme Lord
7.18
paramatma yeoho, tenho krsnera eka amsa
atmara 'atma' haya krsna sarva-avatamsa
Paramatma is the partially complete portion (ekamsa) of the Supreme
Personality of Godhead. Krsna is the original source of all living entities,
and is the source of Paramatma. (Cc . Mad. 20.161)
7.19
kecit sva-dehantar-hrdayavakase
pradesa-matram purusam vasantam
catur-bhujam kanja-rathanga-sankhagada-dharam dharanaya smaranti
Others conceive of the Personality of Godhead residing within the body
in the region of the heart, and measuring only eight inches, with four hands
holding lotus, wheel, conch, and club. (Bhag. 2.2.8)
The Supreme Truth has Three Potencies
Sandhini (existence), Samvit (consciousness) and Hladini (ecstasy)
7.20
na tasya karyam karanansca vidyate
na tat samas cabhyadhikas ca drsyate
parasya saktir-vividhaiva sruyate
svabhaviki jnana-bala-kriya ca
He does not have a bodily form like that of an ordinary living entity: He
has a transcendental form of bliss and knowledge. His senses are all transcendental. Nothing is greater than Him or equal to Him. His potencies are
multifarious, such as cognitive, will and active potency.
(Svetasvatara Upanisad 6.8)
Visnu is the Supreme Truth
7.21

om tad visno paramam padam sada

pasyanti surayah diviva caksur-atatam
tad vipraso vipanyavo jagrvamsah
samindhate visnor yat paramam padam
The supreme abode of Lord Visnu, or the lotus feet of Lord Visnu, is
spread all around like the sunlight in the sky. Great demigods and saintly
persons always see that supreme abode, recognizing Him as the highest truth.
Spiritually awake souls learned in transcendental understanding glorify the
Lord and make that abode more brilliant. (Rg Veda 1.22.20,21)
Krsna is the Supreme
7.22
advaya-jnana-tattva krsna svayam bhagavan
'svarupa-sakti' rupe tanra haya avasthana
Krsna is the non-dual Absolute Truth, the Supreme Personality
Godhead. Although He is one, He maintains different personal expansions
and energies for His divine pastimes. (Cc. Madhya 22.7)
Krsna is the Independent Supreme Person
7.23
janmady asya yato 'nvayad itaratas carthesv abhijnah svarat
tene brahma hrda ya adi-kavaye muhyanti yat surayah
tejo-vari-mrdam yatha vinimayo yatra tri-sargo 'mrsa
dhamna svena sada nirasta-kuhakam satyam param dhimahi
Lord Sri Krsna is the Absolute Truth, the primeval cause of all causes
of the creation, sustenance, and destruction of the universes. He is directly
and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It was He who imparted Vedic
knowledge to the heart of Brahma, the original living being. By Him even
the great sages and demigods are placed into illusion as one is bewildered by
the illusory representations of water seen on fire or land seen on water.
Only because of Him do the material universes, temporarily manifested by
the reactions of the three modes of material nature, appear factual, although
they are unreal. I therefore meditate upon Him, Lord Sri Krsna, who is
eternally existent in the transcendent abode which is forever free of illusion.
I meditate upon Him, for He is the Absolute Truth. (Bhag. 1.1.1.)
Krsna is the Ultimate Goal of all Vedic Literature
7.24
sarvasya caham hrdi sannivisto
mattah smrtir jnanam apohanam ca
vedais ca sarvair aham eva vedyo
vedanta-krd veda-vid eva caham
I am seated in every one's heart. From Me comes remembrance, and forgetfulness. By all the Vedas I am to be known. Indeed, I am
the compiler of Vedanta, and I am the knower of the
(Bhagavad-gita 15.15)

7.25
ete camsa-kalah pumsah krsnas tu bhagavan svayam
indrari-vyakulam lokam mrdayanti yuge yuge
All these incarnations are either plenary portions or portions of plenary portions of the Supreme Lord, but Lord Sri Krsna is the Supreme Personality of Godhead. All the other incarnations appear whenever there is a
disturbance created by the enemies of Indra. (Bhag. 1.3.28)
7.26
isvarah paramah krsnah sac-cid-ananda-vigrahah
anadir adir govindah sarva-karana-karanam
Krsna, who is known as Govinda, is the Supreme Personality of Godhead.
He has a transcendental form of eternal bliss and knowledge. He is the origin
of all and the cause of all causes. (Brahma-samhita 5.1)
7.27
parama isvara krsna svayam bhagavan
sarva-avatari, sarva-karana-pradhana
ananta vaikuntha, ara ananta avatara
ananta brahmanda ihan, sabara adhara
sac-cid-ananda-tanu, vrajendra-nandana
sarvaisvarya, sarvasakti sarvarasa-purna
The supreme controller is Krsna, the original Bhagavan. He is the
Supreme Personality of Godhead, the fountainhead of all incarnations and
the cause of material creation. He is the source of the innumerable Vaikuntha
planets as well as innumerable incarnations. In the material world there are
innumerable universes, and Krsna is the Supreme resting place for all of
them. The transcendental body of Krsna is eternal, full of bliss and knowledge. He is the son of Nanda Maharaja. He is full of all opulences and
potencies, as well as all spiritual mellows. (Cc. Madhya 8.134-136)
The Meaning of Bhagavan
7.28
aisvaryasya samagrasya viryasya yasasah sriyah
jnana-vairagyayos caiva san nam bhaga itingana
One who is complete in the six opulences of wealth, power, fame, beauty,
knowledge, and renunciation is known as Bhagavan. (Visnu-Purana 6.5.74)
7.29
yanra bhagavatta haite anyera bhagavatta
'svayam-bhagavan'-sabdera tahatei satta
Only that Lord who is the source of all other divinities is eligible to be
designated as svayam bhagavan. (Cc. Adi 2.88)
Krsna is the Supreme Master, the Supreme Enjoyer,
and the Independent Lord

7.30
anera ki katha, baladeva mahasaya
yanra bhava suddha-sakhya-vatsalyadi-maya
teoho apanake karena dasa-bhavana
krsna-dasa-bhava vinu ache kona jana
sahasra-vadane yeoho sesa-sankarsana
dasa deha dhari' kare krsnera sevana
ananta brahmande rudra sadasivera amsa
gunavatara teoho, sarva-deva-avatamsa
teoho karena krsnera dasya-pratyasa
nirantara kahe siva, 'muni krsna-dasa'
krsna-preme unmatta, vihvala digambara
krsna-guna-lila gaya, nace nirantara
pita-mata-guru-sakha-bhava kene naya
krsna-premera sva-bhave dasya-bhava se karaya
eka krsna sarva-sevya, jagat-isvara
ara yata saba, tanra sevakanucara
sei krsna avatirna caitanya-isvara
ataeva ara saba, tanhara kinkara
keha mane, keha na mane, saba tanra dasa
ye na mane, tara haya sei pape nasa
Not to speak of others, even Lord Baladeva is full of emotion like pure
friendship and paternal love towards Sri Krsna. He also considers Himself a
servant of Sri Krsna. Indeed, who is there who does not consider himself a
servant of Krsna. The thousand-mouthed Sesa Himself serves Krsna by
assuming ten forms. Rudra, who is an expansion of Sadasiva, and who appears in unlimited universes is also a guna-avatara and is the crown jewel of
all the demigods in the endless universes, but he also desires only to serve
Sri Krsna. He always says, "I am Krsna dasa, a servant of Krsna." He becomes overwhelmed and dances naked while continuously singing about
Krsna's qualities and pastimes. All different transcendental emotions
that are directed towards Krsna, be they those of father, mother, guru, or friend,
are imbued with the sentiments of service towards the Lord. That is
the nature of krsna-prema.
Sri Krsna, the only lord and master of the universe, is worthy of being
served by everyone. Everyone is merely a servant of His servants. That
same Sri Krsna has now descended as Lord Caitanya Mahaprabhu, the Supreme Personality of Godhead. Everyone therefore is also a servant of
Caitanya Mahaprabhu. Some accept Him, whereas others do not, but in any
case, everyone is His servant. One who does not accept Him, however,
will be ruined by his sinful activities. (Cc. Adi 6.76-85)
Krsna is the Cause of all Causes
7.31
tenaiva hetu-bhutale vayam jata mahesvari
karanam sarva-bhutanam sa ekah paramesvarah
[Siva said to Parvati] O Mahesvari, controller of the world, we have
taken birth as instruments to serve the will of the Supreme Person. He alone
is the Paramesvara, the Supreme Controller, the master of everyone, and
the ultimate cause of all living beings. (Skanda Purana)

Krsna is the Supreme Shelter of Everything

7.32
dasame dasamam laksyam-asritasraya-vigraham
sri krsnakhyam param dhama jagad-dhama namami-tat
The tenth canto of Srimad-bhagavatam describes the ten items which is
the shelter of all the sheltered beings. His is called Lord Krsna and is the
ultimate shelter of both the material and spiritual worlds. I offer my humble
obeisances unto Him. (Bhag. 10.1.1. Bhavartha-Dipika)
Krsna is the Original Person
7.33
avatara saba purusera kala, amsa
svayam-bhagavan krsna sarva-avatamsa
krsna eka sarvasraya, krsna sarva-dhama
krsnera sarire sarva-visvera visrama
svayam bhagavan krsna, krsna sarvasraya
parama isvara krsna sarva-sastre kaya
All the incarnations of Godhead are plenary portions or parts of the
plenary portions of the purusavataras, but the primeval Lord is Sri Krsna.
He is the Supreme Personality of Godhead, the fountainhead of all incarnations. He is the shelter and abode of everything all the universes rest in
His body. Thus Sri Krsna is the primeval Lord, the source of all other expansions. This is proclaimed in all the revealed scriptures.
(Cc. Adi. 2.70,94,106)
On the Basis of Rasa, Krsna is Superior to Narayana
7.34
siddhanta-tas-tva-bhede 'pi srisa-krsna-svarupayoh
rasenot-krsyate krsna-rupamesa rasasthitih
Although Narayana and Sri Krsna are one and the same, on the basis of
the fact that Sri Krsna exhibits the super excellence of conjugal mellow, He
is considered superior. In Him alone do all rasas find their final and absolute expression. (Bhakti-Rasamrta Sindhu, Purva-vibhaga, 2.59)
Narayana is the Opulent Pastime Expansion of Krsna
7.35
narayanas tvam na hi sarva-dehinam
atmasy adhisakhila-loka-saksi
narayano 'ogam nara-bhu-jalayanat
tac capi satyam na tavaiva maya
O Lord of lords, You are the seer of all creation. You are indeed
everyone's dearest life. Are You not, therefore, my father; Narayana?
Narayana refers to one whose abode is in the water born from Nara
[Garbhodakasayi Visnu], and that Narayana is Your plenary portion. All
Your plenary portions are transcendental. They are absolute and are not

creations of maya. (Bhag. 10.14.14)

7.36
harimtvekam tattvam viddhi-siva-suresa-pranamitah
yadevedam brahma prakrtirahitam tattanumahah
paratma tasyamso jagadanugato visvajanakah
sa vai radha-kanto nava-jalada-kantiscidudayah
Brahma, Siva, and Indra offer their obeisances to Sri Hari as the only
Supreme Truth. The undifferentiated Brahman effulgence is simply the
emanation from His holy body. The creator, maintainer, and Supersoul of
the material universe are only expansions from Him. That Lord whose complexion is the color of a rain cloud, who sports in transcendental pastimes in
his original form as the lover of Sri Radha is known as Sri Krsna and He is
the Absolute Truth (Dasa-mula Siksa)
The Demigods Recognize Krsna as Supreme
7.37
athapi yat-pada-nakhavasrstam
jagad virincopahrtarhanambhah
sesam punaty anyatamo mukundat
ko nama loke bhagavat-padarthah
Who could be worthy of the name "Supreme Personality of Godhead"
but Sri Krsna? Brahma, the creator of the universe, collected the water
emanating from the nails of Krsna's lotus feet to give to Siva as a worshipful
welcome. This very water, the Ganges, is purifying the whole universe including Lord Siva. (Bhag. 1.18.21)
7.38
yac-chauca-nihsrta-sarit-pravarodakena
tirthena murdhny adhikrtena sivah sivo 'bhut
dhyatur manah-samala-saila-nisrsta-vajram
dhyayec ciram bhagavatas caranaravindam
The blessed Lord Siva is all the more blessed by bearing on his head the
holy waters of the Ganges, which has its source in the water that washed the
Lord's lotus feet. The Lord's lotus feet act like thunderbolts hurled to shatter the mountain of sin stored in the mind of the meditating devotee. One
should therefore meditate on the lotus feet of the Lord for a long time.
(Bhag. 3.28.22)
7.39
suta uvaca
yam brahma varunendra-rudra-marutah stunvanti divyaih stavair
vedaih sanga-pada-kramopanisadair gayanti yam sama-gah
dhyanavasthita-tad-gatena manasa pasyanti yam yogino
yasyantam na viduh surasura-gana devaya tasmai namah
I offer my obeisances unto Sri Krsna, the Supreme Personality of
Godhead. Brahma, Rudra, Indra, Varuna and all the other demigods glorify
Him by chanting transcendental hymns and reciting the Vedas and
Upanisads. He is the Supreme Person of whom the chanters of the Sama

Veda always sing. The perfected yogis see Him within their minds after
fixing themselves in trance and absorbing themselves within him. His limit
can never be found by any demigod or demon. (Bhag. 12.13.1)
7.40
asankhya brahmara gana aila tata-ksane
dasa-bisa-sata-sahasra-ayuta-laksa-vadana
koty-arbuda mukha karo, na yaya ganana
rudra-gana aila laksa koti-vadana
indra-gana aila laksa koti-nayana
dekhi' caturmukha brahma phanpara ha-ila
hasti-gana-madhye yena sasaka rahila
asi' saba brahma krsna-pada-pitha-age
dandavat karite mukuta pada-pithe lage
krsnera acintya-sakti lakhite keha nare
yata brahma, tata murti eka-i sarire
pada-pita-mukutagra-sanghatte uthe dhvani
pada-pithe stuti kare mukuta hena jani'
yoda-hate brahma-rudradi karaye stavana
"bada krpa karila prabhu, dekhaila carana
bhagya, more bolaila 'dasa' angikari'
kon ajna haya, taha kari sire dhari' "
The countless Brahmas had different numbers of heads. Some had ten,
some twenty, some one hundred, some one thousand, some ten thousand,
some one hundred thousand, some ten million, others one hundred million.
No one could count the number of heads they had. Many Sivas with many
heads also arrived there. Some of them had heads numbering one hundred
thousand and ten million. Many Indras also arrived with millions of eyes all
over their bodies. When the four-headed Brahma of this universe saw all
these opulences of Krsna, he became very bewildered and considered himself a rabbit among many elephants. All the Brahmas who came to see
Krsna offered their respects at His lotus feet, and when they did this, their
helmets touched His lotus feet. No one can estimate the inconceivable potency of Krsna. All the Brahmas who were there were resting in the one
body of Krsna. When all their helmets struck together at the lotus feet of
Krsna, there was a tumultuous sound. It appeared that the helmets themselves were offering prayers unto Krsna's lotus feet. With folded hands
Brahmas and Sivas began offering prayers unto Lord Krsna saying, "O Lord,
You have shown me great favor. I have been able to see Your lotus feet
"All of them said, "It is my great fortune, Lord, that You have called me,
thinking of me as Your servant. Now let me know what is Your order, so
that I may carry it on my heads." (Cc. Madhya 21.66-74)
This World is Maintained by an Expansion of
an Expansion of an Expansion of Krsna
7.41
yasyamsamsamsa-bhagena visvotpatti-layodayah
bhavanti kila visvatmams tam tvadyaham gatim gata
O Krsna, You are the soul of the universe. You bring about the creation, sustenance, and dissolution of the universe by Your minutest part. I
offer my respectful obeisances unto You and surrender myself before You.

(Bhag. 10.85.31)
The Form of Krsna is as Lord of Vrndavana,
With two Hands Holding the Flute
7.42
krsno 'nyo yadu sambhuto yah purnah so 'styatah parah
vrndavanam parityajya sa kvacit naiva gacchati
The Krsna known as Yadu-kumara is Vasudeva Krsna; He is different
from the Krsna who is the son of Nanda Maharaja. Yadu-kumara manifests
His pastimes in the cities of Dvaraka and Mathura, but Krsna never leaves
Vrndavana. (Laghu-bhagavatamrta, Purva-khanda 165)
7.43
dvibhujah sarvada so 'tra na kadacit caturbhujah
gopyaikaya yutas tatra parikridati nityada
That original Personality of Godhead, Krsna, always manifests two arms.
He never manifests four arms; He is always at the right hand side of the
foremost gopi, Srimati Radharani. (Laghu-Bhagavatamrta, Purva-khanda 165)
The Real Form of Krsna
7.44
krsnera svarupa-vicara suna, sanatana
advaya-jnana-tattva, vraje vrajendra-nandana
sarva-adi, sarva-amsi, kisora-sekhara
cid-ananda-deha, sarvasraya, sarvesvara
svayam bhagavan krsna, 'govinda' para nama
sarvaisvarya-purna yanra goloka nitya-dhama
[Caitanya Mahaprabhu said] O Sanatana, please hear about the eternal
form of Lord Krsna; He is the Absolute Truth, devoid of duality, but present
in Vrndavana as the son of Nanda Maharaja. Krsna is the original source
and sum total of everything. He appears as the Supreme Youth. His body is
composed of spiritual bliss. He is the shelter of everything and the master of
everything. The svayam bhagavan is Sri Krsna, His supreme name is Govinda,
He is full in all opulence, and His eternal abode is Goloka Vrndavana. (Cc.
Madhya 20.152-153,155)
The Vedas Speak of the Pastimes of the Supreme Lord
7.45
apasyam gopamani-padyamanama ca para ca pathibhis carantam
sa sadhricih sa visucirvasan avarivarti-bhuvanesvantah
I saw a gopala before me, but could not understand if He came from
nearby or from far away. He wanders from place to place at different times,
adopting different modes of dress. In this way He comes again and again to
establish and withdraw His transcendental pastimes within this material
world. (Rg Veda Mandala, 22, Anuvaka, 164 Sukta, 31 Rk)
By serving Krsna the Universe is Satisfied

7.46
yatha taror mula-nisecanena
trpyanti tat-skandha-bhujopasakhah
pranopaharac ca yathendriyanam
tathaiva sarvarhanam acyutejya
By pouring water on the root of a tree, all the leaves and branches are
automatically nourished. In the same way, by offering service to the lotus
feet of Visnu, all other purposes are satisfied. Just as by offering food to the
stomach, all the limbs of the body are satisfied, similarly, by offering service
to Krsna the entire universe is satisfied. (Bhag. 4.31.14)
The Demigods are Never Envious of Krsna
7.47
harir eva sadaradhyah sarvadevesvaresvarah
itare brahma-rudradya navajneyah kadacana
Sri Hari alone should be worshiped as the supreme master of the universe. Brahma, Siva and all the demigods never violate this principle at
any time. (Padma Purana)
7.48
aham sarvasya prabhavo mattah sarvam pravartate
iti matva bhajante mam budha bhava-samanvitah
I am the origin of everything. From Me everything emanates. The
wise who know this perfectly engage in My devotional service and worship
Me with all their hearts. (Bhagavad-gita 10.8)
Krsna Appears in Three Categories of Forms
Svayam-rupa, Tadekatma-rupa and Avesa-rupa
7.49
svayam-rupa, tad-ekatma-rupa, avesa nama
prathamei tina-rupe rahena bhagavan
That Supreme Personality of Godhead. Krsna appears in His selfsame
form as svayam-rupa, in His first expansion as tad-ekatma-rupa, and in
His empowered manifestations, known as avesa. (Cc. Madhya 20.165)
The two Divisions of Svayam-rupa
7.50
'svayam-rupa' 'svayam-prakasa' dui rupe sphurti
svayam-rupe eka 'krsna' vraje gopa-murti
Krsna reveals Himself in two forms, as svayam-rupa, His own form)
and svayam-prakasa (His own manifestation). Svayam-rupa is Krsna Himself in Vrndavana, in the figure of a cowherd boy. (Cc. Madhya 20.166)
Two Divisions of Svayam-rupa Prabhava and Vaibhava

7.51
'prabhava-vaibhava'-rupe dvividha prakase
eka-vapu bahu rupa yaiche haila rase
An example of prabhava-prakasa is when the Lord accepts two or more
identical forms for the sake of enjoying His pastimes, just as He accepted
many identical forms during the rasa-lila. (Cc. Madhya 20.167)
Prabhava-vilasa Expanding Many Forms
to Marry Thousands of Queens
7.52
mahisi-vivahe haila bahu-vidha murti
'prabhava prakasa' ei sastra-parasiddhi
In order to marry 16,108 queens, Krsna accepted 16,108 forms. These
forms are known as prabhava-vilasa, and the scriptures have declared they
are all transcendentally perfect. (Cc. Madhya 20.168)
Vaibhava-prakasa
7.53
sei vapu, sei akrti prthak yadi bhase
bhavavesa-bhede nama 'vaibhava-prakase'
If a form is differently manifested, according to different emotional
features, it is called vaibhava-prakasa. (Cc. Madhya 20.171)
Examples of Vaibhava prakasa
7.54
vaibhava-prakasa krsnera sri-balarama
varna-matra-bheda, saba krsnera samana
vaibhava-prakasa yaiche devaki-tanuja
dvibhuja-svarupa kabhu, kabhu haya caturbhuja
The first manifestation of the vaibhava feature of Krsna, known as
vaibhava-prakasa, is Sri Balarama. Balarama and Krsna have different bodily
colors, otherwise Balarama is equal to Krsna in all respects. Another example of vaibhava-prakasa is the son of Devaki. He sometimes has
two hands and sometimes has four hands. (Cc. Madhya 20.174,175)
The Four-handed Vasudeva is Prabhava-vilasa
7.55
ye-kale dvibhuja, nama vaibhava-prakasa
caturbhuja haile, nama prabhava-prakasa
svayam-rupera gopa-vesa, gopa-abhimana
vasudevera ksatriya-vesa, 'ami ksatriya'-jnana
saundarya, aisvarya, madhurya, vaidagdhya-vilasa
vrajeodra-nandane iha adhika ullasa
When the Lord is two-handed, He is called vaibhava-prakasa, and
when He is four-handed, He is called prabhava-prakasa. In His original form, the

Lord dresses like a cowherd boy and thinks Himself one of them. When He
appears as Vasudeva, the son of Vasudeva and Devaki, His dress and consciousness are those of a ksatriya. When one compares the beauty, opulence,
sweetness, and intellectual pastimes of Vasudeva, the warrior, to that of Krsna,
the cowherd son of Nanda Maharaja, one sees that Krsna's attributes are
more pleasant. (Cc. Madhya 20.176-178)
Tad-ekatma-rupa
7.56
sei vapu bhinnabhase kichu bhinnakara
bhavavesakrti-bhede 'tad-ekatma' nama tanra
When the Lord's form is a little differently manifest and its features a
little different in transcendental emotion and form, it is called tad-ekatmarupa. (Cc. Madhya 20.183)
Two Divisions of Tad-ekatma-rupa
7.57
tad-ekatma-rupe 'vilasa', 'svamsa' dui bheda
vilasa, svamsera bhede vividha vibheda
In the tad-ekatma-rupa there are two divisions pastime expansions
(vilasa) and personal expansions (svamsa). According to pastime and personal expansion, there are various differences. (Cc. Madhya 20.184)
Two Divisions of Vilasa Prabhava and Vaibhava
7.58
prabhava-vilasa vasudeva, sankarsana
pradyumna, aniruddha, mukhya cari-jana
The chief quadruple expansions are named Vasudeva, Sankarsana,
Pradyumna, and Aniruddha. These are called prabhava vilasa.
(Cc. Madhya 20.186)
Balarama is a Vilasa Form
7.59
vraje gopa-bhava ramera, pure ksatriya-bhavana
varna-vesa-bheda, tate 'vilasa' tanra nama
Balarama, who has the same original form as Krsna, is Himself a cowherd boy in Vrndavana. He also considers Himself to belong to the ksatriya
race in Dvaraka. Thus His color and dress are different, and He is called
a pastime (vilasa) form of Krsna. (Cc. Madhya 20.187)
Vaibhava-prakasa and Prabhava-vilasa Forms are
According to Different Moods and Pastimes
7.60
vaibhava-prakase ara prabhava-vilase
eka-i murtye baladeva bhava-bhede bhase

Lord Balarama is a vaibhava-prakasa manifestation of Krsna. He is

also manifest in the original quadruple expansion of Vasudeva, Sankarsana,
Pradyumna, and Aniruddha. These are prabhava-vilasa expansions with
different emotions. (Cc. Madhya 20.188)
From That Prabhava-vilasa Comes the Catur-vyuhas,
Which are Vaibhava-vilasa Features of the Lord
7.61
adi-catur-vyuha inhara keha nahi sama
ananta caturvyuha-ganera prakatya-karana
The first expansion of the catur-vyuha is unique. There is nothing
compare with them. These quadruple forms are the source of unlimited
quadruple forms. (Cc. Madhya 20.189)
The Original Catur-vyuha are the Lords in Mathura and Dvaraka
7.62
krsnera ei cari prabhava-vilasa
dvaraka-mathura-pure nitya inhara vasa
These four prabhava-vilasa pastime forms of Lord Krsna reside eternally in Dvaraka and Mathura. (Cc. Madhya 20.190)
The Twenty-four Principle Expansions From
the Original Catur-vyuha are Known as Vaibhava-vilasa
7.63
ei cari haite cabbisa murti parakasa
astra-bhede nama-bheda vaibhava-vilasa
From the original quadruple expansions, twenty-four forms are manifest. They differ according to the placement of weapons in Their four hands.
They are called vaibhava-vilasa. (Cc. Madhya 20.191)
The Original Catur-vuyha Expands into Vaikuntha
7.64
punah krsna catur-vyuha lana purva-rupe
paravyoma-madhye vaise narayana-rupe
tanha haite punah catur-vyuha-parakasa
avarana-rupe cari-dike yanra vasa
Lord Krsna again expands, and within the spiritual sky, He is situated
in fullness as the four-handed Narayana, accompanied by expansions of the
original quadruple form. Thus, the original quadruple forms again manifest
Themselves in a second quadruple expansion. The residences of these second quadruple expansions cover the four directions. (Cc. Madhya 20.192,193)
Further Expansions of the Second Quadruples
7.65

cari-janera punah prthak tina tina murti

kesavadi yata haite vilasera purti
Again these quadruple forms expand three times, beginning with
Kesava. That is the fulfillment of the pastime forms. (Cc. Madhya 20.194)
Svamsa Expansions Appear in the Material World
7.66
sankarsana, matsyadika, dui bheda tanra
sankarsana purusavatara, lilavatara ara
The first personal expansion is Sankarsana, and the others are incarnations like the fish incarnation. Sankarsana is an expansion of the Purusa,
Visnu. The incarnations such as Matsya appear in different ages for
pastimes, and are known as lila-avataras. (Cc. Madhya 20.244)
Six Kinds of Avataras
7.67
avatara haya krsnera sad-vidha prakara
purusavatara eka, lilavatara ara
gunavatara, ara manvantaravatara
yugavatara, ara saktyavesavatara
There are six types of avataras of Krsna: Incarnations of Visnu (purusaavataras), pastime incarnations (lila-avataras), incarnations that control the
modes of nature (guna-avataras), incarnations as Manu (manvantaraavataras), incarnations in different milleniums (yuga-avataras), and
saktyavesa-avataras. (Cc. Madhya 20.245,246)
Who is Called Svayam-Bhagavan
7.68
yanra bhagavatta haite anyera bhagavatta
'svayam-bhagavan'-sabdera tahatei satta
Only the Personality of Godhead, the source of all other expansions is
eligible to be described as svayam-bhagavan, or the primeval Lord.
(Cc. Adi 2.88)
Avatari and the Different Avataras of the Lord
7.69
dipa haite yaiche bahu dipera jvalana
mula eka dipa taha kariye ganana
taiche saba avatarera krsna se karana
ara eka sloka suna, kuvyakhya-khandana
When from one candle many others are lit, I consider that one the original. In the same way, Krsna is the cause of all causes and the fountainhead
of all avataras. (Cc. Adi 2.89,90)
The Distinction Between Avatara and Avatari

7.70
vasudevah sankarsanah pradyumno 'niruddho 'ham matsyah kurmo
varahah nrsimho vamano ramo ramo ramah krsno buddhah kalkir aham iti
The Supreme Lord said, "I am Krsna. I appear as Vasudeva,
Sankarsana, Pradyumna, and Aniruddha. I also appear as Baladeva, Matsya,
Kurma, Varaha, Nrsimha, Vamana, Rama, and Parasurama. I also appear
as Buddha and Kalki. (Catur-Veda-Siksa)
The Avataras of the Lord are Divine
7.71
naivaite jayante naivaite mriyate naiyamavandho na muktih sarva eva
hyete purna ajara amrtah paramananda iti
The avataras of Krsna do not take birth as ordinary living entities, who
are all conditioned by the modes of nature. The avataras are never covered
by ignorance or have to attain freedom from material illusion. They are
complete in every way. They are never subject to old age. They are immortal and eternal. They are the supreme truth and They personify the highest
bliss. (Catur-Veda-Siksa)
Time and Purpose for the Lord's Avatara
7.72
yada yada hi dharmasya glanir bhavati bharata
abhyutthanam adharmasya tadatmanam srjamy aham
Whenever and wherever there is a decline in religion and a rise in
irreligion, at that time I advent Myself. (Bhagavad-gita 4.7)
7.73
paritranaya sadhunam vinasaya ca duskrtam
dharma-samsthapanarthaya sambhavami yuge yuge
To protect the sadhus, destroy the envious, and reestablish the principles of religion, I advent myself millennium after millennium.
(Bhagavad-gita 4.8)
To Protect the Saintly and Chastise the Demoniac
is not the Principle Reason for Krsna's Advent
7.74
svayam-bhagavanera karma nahe bhara-harana
sthiti-karta visnu karena jagat-palana
kintu krsnera yei haya avatara-kala
bhara-harana-kala tate ha-ila misala
purna bhagavan avatare yei kale
ara saba avatara tante asi' mile
ataeva visnu takhana krsnera sarire
visnu-dvare kare krsna asura-samhare
Removing the burden of the earth is not the work of the Supreme Per-

sonality of Godhead, Krsna. It is Lord Visnu, who protects the universe.

But the time to lift the burden of the world mixed with the time for Sri Krsna's
appearance. When the complete personality of Godhead descends, all other
incarnations of the Lord meet within Him and Lord Visnu, present within
the body of Krsna, kills the demons through Him. (Cc. Adi 4.8-10,13)
Krsna's Avataras are Countless
7.75
avatara hy asankhyeya hareh sattva-nidher dvijah
yathavidasinah kulyah sarasah syuh sahasrasah
[Suta Gosvami said] O brahmanas, just as the waves of the ocean are
countless, the thousands and thousands of avataras of the Lord are limitless.
No one can count the appearances and disappearances of the Lord.
(Bhag. 1.3.26)
The Purusa-avataras are the Origin of Everything
7.76
visnostu trini rupani purusakhyanyatho viduh
ekastu mahatah srastr dvitiyam tvandasamsthitam
trtiyam sarvabhutastham tani jnatva vimucyate
Visnu has three forms called Purusas. The first, Maha-visnu, is the
Creator of the total material energy (mahat-tattva). The second,
Garbhodakasayi Visnu, is within every universe, and the third, Ksirodakasayi
Visnu, lives in the heart of every living being as the Supersoul. One who
recognizes these three as the Personality of Godhead becomes liberated from
the bondage of material illusion. (Laghu-Bhagavatamrta, Purva-khanda 5)
Because He Descends to the Material World,
the Lord is Called Avatara
7.77
srsti-hetu yei murti prapance avatare
sei isvara-murti 'avatara' nama dhare
mayatita paravyome sabara avasthana
visve avatari' dhare 'avatara' nama
The form of the Lord that descends to the material world to create is
called an avatara. All the expansions of Lord Krsna are actually residents of
the spiritual world. When they descend to the material world, however,
they are called avataras. (Cc. Madhya 20.263,264)
Mahavisnu is but a Partial Part of Krsna
7.78
jagrhe paurusam rupam bhagavan mahad-adibhih
sambhutam sodasa-kalam adau loka-sisrksaya
At the beginning of creation, the Lord first expanded Himself in the
form of the purusa-avatara and manifest all the ingredients of the material
creation. And thus, at first there was the creation of the sixteen principles of

material action. This was for the purpose of creating the material universe.
(Bhag. 1.3.1)
7.79
adyo 'vatarah purusah parasya
kalah svabhavah sad-asan-manas ca
dravyam vikaro guna indriyani
virat svarat sthasnu carisnu bhumnah
Karanarnavasayi Visnu is the first incarnation of the Supreme Lord. He is
the master of eternal time, space, cause, and effects, including mind, the
elements, material ego, the modes of nature, the senses, the universal form
of the Lord, Garbhodakasayi Visnu, and the sum total of all living beings,
both moving and non-moving. (Bhag. 2.6.42)
7.80
yasyaika-nisvasita-kalam athavalambya
jivanti loma-vilaja jagad-anda-nathah
visnur mahan sa iha yasya kala-viseso
govindam adi-purusam tam aham bhajami
Brahma and the other lords of the mundane worlds, appearing from
the pores of the transcendental body of Mahavisnu, remain alive for the
duration of one exhalation of the latter. I adore the primeval Lord, Govinda,
of whose subjective personality Mahavisnu is but a portion of a portion.
(Brahma-Samhita 5.48)
7.81
sahasra-patra-kamalam gokulakhyam mahat padam
tat-karnikaram tad-dhama tad-anantamsa-sambhavam
The super excellent station of Krsna, which is known as Gokula, has
thousands of petals and a corolla like that of a lotus sprouted from a part of
His infinitary aspect, the whorl of the leaves being the actual abode of Krsna.
(Brahma-Samhita 5.2)
Mahavisnu is Beyond the Modes of Nature
7.82
yasyavayava-samsthanaih kalpito loka-vistarah
tad vai bhagavato rupam visuddham sattvam urjitam
It is believed that all the universal planetary systems are on the extensive body of the purusa, but He has nothing to do with the material creative
ingredients. His body is eternally in spiritual existence par excellence.
(Bhag. 1.3.3.)
Pradyumna Becomes Garbhodakasayi Visnu,
who is the Root of the Other Avataras
7.83
brahma, visnu, siva tanra guna-avatara
srsti-sthiti-pralayera tinera adhikara
hiranyagarbha-antaryami garbhodakasayi

'sahasra-sirsadi' kari' vede yanre gai

Brahma, Visnu, and Siva are His incarnations in the material qualities.
They are in charge of creation, maintenance, and destruction respectively.
Garbhodakasayi Visnu, known within the universe as Hiranyagarbha and as
the indwelling Supersoul, is glorified in the Vedic hymn known as the Purusasukta, beginning with the word sahasra-sirsa. (Cc. Madhya 20.291,292)
Aniruddha is Ksirodakasayi Visnu
7.84
virat vyasti-jivera teoho antaryami
ksirodakasayi teoho palana-karta, svami
Ksirodakasayi Visnu is the universal form of the Lord and the Supersoul
within every living entity. He is known as Ksirodakasayi, or the Lord who
lies within the ocean of milk. He is the maintainer and master of the universe. (Cc. Madhya 20.295)
Brahma is the Avatara of Rajo-guna
7.85
bhakti-misra-krta-punye kona jivottama
rajo-gune vibhavita kari' tanra mana
garbhodakasayi-dvara sakti sancari'
vyasti srsti kare krsna brahma-rupa dhari'
Because of his past pious deeds mixed with devotional service, a firstclass living entity who is influenced by the mode of passion within his mind
and empowered by Garbhodakasayi Visnu becomes Brahma, the qualitative incarnation of the Lord in the mode of passion. His purpose is to engineer the creation of universe. (Cc. Madhya 20.302,303)
Brahma is Empowered for the Work of Creation
7.86
bhasvan yathasma-sakalesu nijesu tejah
sviyam kiyat prakatayaty api tadvad atra
brahma ya esa jagad-anda-vidhana-karta
govindam adi-purusam tam aham bhajami
I adore the primeval Lord Govinda from whom the separated subjective
portion Brahma receives his power for the regulation of the mundane world,
just as the sun manifests some portion of his own light in all the effulgent
gems that bear the names of suryakantha. etc. (Brahma-samhita 5.49)
Rudra is the Avatara of the Mode of Ignorance
7.87
nijamsa-kalaya krsna tamo-guna angikari'
samhararthe maya-sange rudra-rupa dhari
Krsna expands a portion of His plenary portion, and accepting the association of the material mode of ignorance, assumes the form of Rudra to

dissolve the cosmic manifestation. (Cc. Madhya 20.307)

The Distinction Between Krsna, Siva, and Jiva
7.88
maya-sanga-vikari rudra bhinnabhinna rupa
jiva-tattva nahe, nahe krsnera 'svarupa'
Rudra has various forms that are transformations brought about by
association with maya. Although Rudra is not on the same level as jivatattva, he cannot be considered a personal expansion of Lord Krsna.
(Cc. Madhya 20.308)
Rudra is one With yet Different From the Lord
7.89
dugdha yena amla-yoge dadhi-rupa dhare
dugdhantara vastu nahe, dugdha haite nare
Milk is transformed into yogurt when it associates with a yogurt culture. Thus yogurt is nothing but milk; still it is not the same as milk. [In the
same way, Visnu transforms Himself into Siva. Thus Siva-tattva is similar to
Visnu-tattva, but not identical.] (Cc. Madhya 20.309)
7.90
ksiram yatha dadhi-vikara-visesa-yogat
sanjayate na hi tatah prthag asti hetoh
yah sambhutam api tatha samupaiti karyat
govindam adi-purusam tam aham bhajami
Milk changes into yogurt when it is mixed with a yogurt culture; but
yogurt is constitutionally nothing but milk. Similarly, Govinda, the Supreme
Lord, assumes the form of Lord Siva for the special purpose of material
transactions. I offer my obeisances at the lotus feet of Govinda, the primeval Lord. (Brahma-Samhita 5.45)
The Difference Between Siva and Krsna
7.91
'siva maya-sakti-sangi, tamo-gunavesa
mayatita gunatita 'visnu' paramesa
Lord Siva is an associate of the external energy (maya). He is absorbed
in the material quality of darkness. Lord Visnu is transcendental to maya
and the qualities of maya. He is, therefore, the Supreme Personality of
Godhead. (Cc. Madhya 20.311)
Rudra is Always Absorbed in a Synthesis of the Qualities of Maya
7.92
sivah sakti-yutah sasvat tri-lingo guna-samvrtah
vaikarikas taijasas ca tamasas cety aham tridha
The truth about Lord Siva is that he is always covered with the three

material coverings: vaikarika, tejasa, and tamasah (the modes of goodness,

passion, and ignorance and their perverted egoic misconceptions). Because
of these three modes of nature he always associates with the external energy
and with egotism itself. (Bhag. 10.88.3)
Visnu is Above the Modes of Nature
7.93
harir hi nirgunah saksat purusah prakrteh parah
sa sarva-drg upadrasta tam bhajan nirguno bhavet
Sri Hari is beyond the range of material nature. He is the Supreme
Transcendental Person. He can see everything, inside and outside. Therefore, He is the Supreme overseer of all living entities. Whoever takes shelter at His lotus feet and worships Him attains the transcendental position.
(Bhag. 10.88.5)
Visnu in Sattva-guna is the Pastime Form of
Garbhodakasayi Visnu and a Svamsa Expansion of Krsna
7.94
palanartha svamsa visnu-rupe avatara
sattva-guna drasta, tate guna-maya-para
svarupa aisvarya-purna, krsna-sama praya
krsna amsi, teoho amsa, vede hena gaya
To maintain the universe, Lord Krsna descends as His personal plenary expansion in the form of Lord Visnu and directs the mode of goodness.
Therefore He is transcendental to the material energy. Lord Visnu is in the
category of svamsa, because He has opulences almost equal to Krsna's. The
verdict of all Vedic literature is that Krsna is the original person and Lord
Visnu is His personal expansion. (Cc. Madhya 20.314,315)
Krsna Expands as Visnu Just as an
Original Candle Lights Other Candles
7.95
diparcireva hi dasantaramabhyupetya
dipayate vivrta-hetu-samanadharma
yas-tadrg eva hi ca visnutaya vibhati
govindam adi-purusam tam aham bhajami
When one candle lights other candles, they all burn with the same intensity. Still, the first one may be said to be the original candle. In the same
way, although so many Personalities of Godhead may expand from Him,
Govinda is the original Supreme Personality of Godhead. I adore that primeval Lord Govinda. (Brahma-Samhita 5.45)
The Constitutional Position of Visnu, Brahma, and Siva
7.96
brahma, siva ajna-kari bhakta-avatara
palanarthe visnu krsnera svarupa-akara

The conclusion is that Lord Brahma and Lord Siva, are simply devotee
incarnations who carry out orders. However, Lord Visnu, the maintainer, is
the personal feature of Lord Krsna. (Cc. Madhya 20.3l7)
7.97
srjami tan-niyukto 'ham haro harati tad-vasah
visvam purusa-rupena paripati tri-sakti-dhrk
[Lord Brahma said] I am engaged by the Supreme Lord to create:
following His orders, Lord Siva dissolves everything. The Supreme Lord in
His form of Ksirodakasayi Visnu maintains all the affairs of material nature.
Thus, the Supreme controller of the modes of material nature is Lord Visnu.
(Bhag. 2.6.32)
The Eternal and Transcendental Character
of Krsna's Birth and Pastimes
7.98
janma karma ca me divyam evam yo vetti tattvatah
tyaktva deham punar janma naiti mam eti so 'rjuna
One who can understand the transcendental character of My birth and
pastimes O Arjuna, will never take birth again in this world. He certainly
attains Me. (Bhagavad-gita 4.9)
Evidence From the Srutis About the
Transcendental Character of Krsna's Pastimes
7.99
ta vam vastunyusmasi gamadhyai yatra gavo bhurisroga ayasah
atraha tadurugayasya vrsnah paramam padamavabhati bhuri
Attaining the transcendental abode of Radha-Krsna, I shall rejoice.
There, in the midst of the cows, Krsna enjoys His loving pastimes, which are
all-auspicious. In that supreme abode, Krsna enjoys transcendental pastimes, with His different devotees. (Purusa-sukta 1.154.6 Rg Veda)
The Apani-padah Verse Means That His Body is Transcendental
7.100
'apani-pada'-sruti varje 'prakrta' pani carana
punah kahe, sighra cale, kare sarva grahana
The Upanisad verse, apani-padah...means that Krsna has no material
hands or legs. It rejects material hands and legs and yet states that the Lord
runs very quickly and accepts everything offered to Him. (Cc. Madhya 6.150)
The Lord's Body is not Material
7.101
ajo 'pi sann avyayatma
bhutanam isvaro 'pi san
prakrtim svam adhisthaya
sambhavamy atma-mayaya

Although I am unborn and My transcendental body never deteriorates,

still, I advent Myself in every millennium by My own transcendental potency.
(Bhagavad-gita 4.6)
The Transcendental Science Cannot
be Understood by Material Intelligence
7.102
aprakrta vastu nahe prakrta-gocara
veda-puranete ei kahe nirantara
The Vedas and Puranas repeatedly warn against considering divine or
non-material substance as under material nature. (Cc. Madhya 9.194)
7.103
acintya khalu ye bhava na tams tarkena yojayet
prakrtibhyah param yattu tad-acintyasya laksanam
One should not try to understand by logic that which is inconceivable.
That object which is beyond material nature is called inconceivable.
(Mahabharata, Bhisma Parva, 5.12)
7.104
tarkapratisthanat
The Absolute Truth can never be established through argument.
(Brahma-sutra 2.1.11)
7.105
athapi te deva padambuja-dvaya-prasada-lesanugrhita eva hi
janati tattvam bhagavan-mahimno na canya eko 'pi ciram vicinvan
My Lord, if one is favored by even a slight trace of the mercy of Your
lotus feet, He can understand the greatness of Your personality, but those
who speculate in order to understand are unable to know You, even though
they study the Vedas for many years. (Bhag. 10.14.29)
7.106
anumana pramana nahe isvara-tattva-jnane
krpa vina isvarere keha nahi jane
One can understand the Supreme Lord only by His mercy, not by guesswork or hypothesis. (Cc. Madhya 6.82)
7.107
pandityadye isvara-tattva-jnana kabhu nahe'
One cannot understand the Supreme Lord simply by scholarship.
(Cc. Madhya 6.87)
7.108
tvam silarupacaritaih parama-prakrsta
sattvena sattvikataya prabalais ca sastraih

prakhyata-daiva-paramartha-vidam matais ca
naivasura-prakrtayah prabhavanti boddhum
O Lord. Those who are demonic are unable to understand You by
following good behaviour, culture of the mode of goodness, doing
in mode of goodness, by logic, scripture, or even by the opinion of the
famous scholars who know the essence of the Absolute. (Stotra-Ratnam,
Yamunacarya, 15)
7.109
ullamghita-trividha-sima-samatisayi
sambhavanam tara parivradim-asvabhavam
maya-balena bhavata 'pi niguhyamanam
pasyanti kecidanisam tvad-ananya-bhavah
O Lord, only those devotees who have completely surrendered unto
You are able to see Your opulence continuously, although You hide Yourself
by Your yoga-maya. Your opulence is beyond time, space and any material
object and there is nothing equal or superior to it. (Stotra-ratnam,
Yamunacarya 13)
The Body of the Lord is Transcendental Substance
7.110
isvarera sri-vigraha sac-cid-anandakara
se-vigrahe kaha sattva-gunera vikara
sri-vigraha ye na mane, sei ta' pasandi
adrsya asprsya, sei haya yama-dandi
The Lord's transcendental form is eternal, full of bliss and knowledge.
Those who don't properly regard the Deity of the Lord are atheists. The
Lord never reveals Himself to such persons, but remains invisible. After
death such men are punished by Yamaraja. (Cc. Madhya 6.166,167)
The Name and Form of the Lord
7.111
'nama', 'vigraha', 'svarupa' tina eka-rupa
tine 'bheda' nahi, tina 'cid-ananda-rupa'
deha-dehira, nama-namira krsne nahi 'bheda'
jivera dharma nama-deha-svarupe 'vibheda'
ataeva krsnera 'nama', 'deha', 'vilasa'
prakrtendriya-grahya nahe, haya sva-prakasa
The Lord's holy name, form, and personality are all one and the same.
There is no difference between them. Since all of them are absolute, they
are transcendentally blissful. There is no difference between Krsna's body
and Himself, nor between His name and Himself. For conditioned souls
everything is different. One's name is different from one's body, from
original form, and so on. The holy name of Krsna, as well as His body and
His pastimes cannot be understood by the blunt material senses; they are
self-manifest. (Cc. Madhya 17.131,132,134)
Who Cannot Understand Krsna's Form is a Mudha

7.112
avajananti mam mudha manusim tanum asritam
param bhavam ajananto mama bhuta-mahesvaram
Fools who know Me not think I have assumed this form and personality. They do not know My Supreme Transcendental nature, which is unborn
and limitless. Nor do they know My supreme dominion over all.
(Bhagavad-gita 9.11)
7.113
purnananda-cit-svarupa jagannatha-raya
tanre kaili jada-nasvara-prakrta-kaya!!
purna-sad-aisvarya caitanya svayam bhagavan
tanre kaili ksudra jiva sphulinga-samana!!
dui-thani aparadhe paibi durgati!
atattva-jna 'tattva' varne, tara ei riti!
ara eka kariyacha parama 'pramada'!
deha-dehi-bheda isvare kaile 'aparadha'!
isvarera nahi kabhu deha-dehi-bheda
svarupa, deha, cid-ananda, nahika vibheda
Lord Jagannatha is completely spiritual and full of transcendental bliss,
but you have compared Him to a dull destructible body composed of material elements. You have calculated that Sri Caitanya, who is Godhead Himself and full in six opulences, to be on the level of an ordinary living being.
Instead of knowing Him as the Supreme fire, you have accepted Him as a
spark. Because of this offense against Lord Jagannatha and Lord Caitanya
you will go to hell. You do not know how to describe the Absolute Truth,
nevertheless you have tried to do so, and therefore you must be condemned.
You are in complete illusion, for you have distinguished between the body
and soul of Lord Jagannatha and Caitanya Mahaprabhu. That is a great
offense. At no time is there any distinction between the Supreme Lord and
His body and soul. His personal identity and His body are made of eternal,
blissful spiritual energy. There is no distinction between them.
(Cc. Antya 5.118-122)
The Deity Form of the Lord Appears in
Eight Kinds of Material Substances
7.114
saili daru-mayi lauhi lepya lekhya ca saikati
mano-mayi mani-mayi pratimasta-vidha smrta
The Deity form of the Lord appears in eight varieties of material substances: stone, metal, wood, earth, paint, sand, the mind, and jewels.
(Bhag. 11.27.12)
Thus ends the Seventh Jewel of the Gaudiya Kanthahara, entitled Krsna-tattva.

Sakti-tattva
The Energies of the Supreme are Unlimited
8.1
kutah punar grnato nama tasya
mahattamaikanta-parayanasya
yo 'nanta-saktir bhagavan ananto
mahad-gunatvad yam anantam ahuh
What to speak of those who are under the direction of the great devotees,
chanting the holy name of the Unlimited, who has unlimited energy. The Lord,
who is unlimited in energy and in transcendental attributes, is called ananta,
unlimited. (Bhag. 1.18.19)
The Lord's Unlimited Energy is Divided Into Three Principle Categories
8.2
na tasya karyam karanamca vidyate
na tat samas cabhyadhikas ca drsyate
parasya saktir-vividhaiva-sruyate
svabhaviki jnana-bala-kriya ca
He does not have a bodily form like that of an ordinary living entity: He
has a transcendental form of bliss and knowledge. His senses are all transcendental. Nothing is greater than Him or equal to Him. His potencies are
multifarious, such as cognitive, will and active potency. (Svetasvatara Upanisad 6.8)
8.3
ananta-sakti-madhye krsnera tina sakti pradhana
'iccha-sakti', 'jnana-sakti', 'kriya-sakti' nama
iccha-sakti-pradhana krsna icchaya sarva-karta
jnana-sakti-pradhana vasudeva adhisthata
iccha-jnana-kriya vina na haya srjana
tinera tina-sakti meli' prapanca-racana
kriya-sakti-pradhana sankarsana balarama
prakrtaprakrta-srsti karena nirmana
ahankarera adhisthata krsnera icchaya
goloka, vaikuntha srje cic-chakti-dvaraya
yadyapi asrjya nitya cic-chakti-vilasa
tathapi sankarsana-icchaya tahara prakasa
Krsna has unlimited potencies, out of which three are chief--willpower,
the power of knowledge, and the creative energy. He is the predominator of
the willing energy, for by His supreme will everything comes into existence. In
willing, there is a need for knowledge, and that knowledge is expressed through
Vasudeva. There is no possibility of creation without thinking, feeling, willing,
knowledge, and activity. The combination of supreme will, knowledge, and
action brings about the cosmic manifestation. Lord Sankarsana is Lord
Balarama. Being the predominator of the creative energy, He creates both the
material and spiritual worlds. That original Sankarsana is the cause of both the
material and spiritual creation. He is the predominating Deity of egotism, and
by the will of Krsna and the power of the spiritual energy, He creates the spiritual world, which consists of Goloka Vrndavana and Vaikuntha. Although

there is no question of creation as far as the spiritual world is concerned, the

spiritual world is nonetheless manifest by the supreme will of Sankarsana. The
spiritual world is the abode of the pastimes of the eternal spiritual energy.
(Cc. Madhya 20.252-257)
Three Varieties of the Lord's Energy
8.4
krsnera ananta-sakti, tate tina pradhana
'cic-chakti', 'maya-sakti', 'jiva-sakti'-nama
'antaranga', 'bahiranga', 'tatastha' kahi yare
antaranga 'svarupa-sakti' sabara upare
Krsna has unlimited potencies. They are divided into three main partsthe spiritual energy, the material energy, and the marginal energy, which is the
living entities. In other words, these are all potencies of God internal, external,
and marginal. However, the internal energy is the Lord's personal energy
and stands over the other two. (Cc. Madhya 8.151-152)
8.5
suryamsa-kirana, yaiche agni-jvala-caya
svabhavika krsnera tina-prakara 'sakti' haya
krsnera svabhavika tina-sakti-parinati
cic-chakti, jiva-sakti, ara maya-sakti
The living entity is a manifestation simultaneously one and different from
the Lord, like a molecular particle of sunshine or fire. Krsna has three varieties
of energy. Lord Krsna naturally has three energetic transformations and these
are known as the spiritual energy, the living entity energy, and the illusory
energy. (Cc. Madhya 20.109,111)
The Evidence From Sruti for Cit-sakti
8.6
te dhyana-yoganugata apasyan devatma-saktim svagunair-nigudham
yah karanani nikhilani tani, kalatma-yuktanyadhi-tisthaty ekah
Those who meditate on the Supreme Personality of Godhead can see His
confidential, divine power (cit-sakti). The Supreme Lord alone is the energetic
source of all energies. His divine power is the immediate cause of the unlimited universes. Thus the Lord Himself is the instrumental cause (nimitta) of
manifesting the living beings, the worlds of time and space and all that reposes
within them. (Svetasvatara Upanisad 1.3)

8.7
sa visvakrd visvavidatma-yonih
jnah kalakalo guni sarva-vid yah
pradhana-ksetrajna-patir-gunesah
samsara-moksa-sthiti-bandha-hetuh
The Supreme Lord is the ultimate creator of the universe. He knows the

purpose of the universe. He is the Supersoul, the Lord in the heart of every
living being. He is all-knowing, and is the greatest philosopher. He knows
past, present, and future. He has all excellencies and good qualities. He is the
master of the material energy (pradhana), the living beings (jiva-sakti, ksetrajna)
and the internal, spiritual energy known as (cit-sakti, guna). He alone is the
cause of liberation from the cycle of repeated birth and death (samsara) and
the bondage of ignorance. (Svetasvatara 6.16)
The Evidence From Smrti for Cit-sakti
8.8
ajo 'pi sann avyayatma bhutanam isvaro 'pi san
prakrtim svam adhisthaya sambhavamy atma-mayaya
Although I am unborn and My transcendental body never deteriorates,
and although I am the Lord of all living beings, I still appear by My own energy
(atma-maya) in every millennium in My original transcendental form.
(Bhagavad-gita 4.6)
Note: atma-maya refers to the spiritual potency, or cit-sakti.
The Evidence From Smrti for Jiva-sakti
8.9
bhumir apo 'nalo vayuh kham mano buddhir eva ca
ahankara itiyam me bhinna prakrtir astadha
Earth, water, fire, air, ether, mind, intelligence and false ego these eight
comprise My separated external energy. (Bhagavad-gita 7.4)
8.10
apareyam itas tv anyam prakrtim viddhi me param
jiva-bhutam maha-baho yayedam dharyate jagat
O mighty-armed Arjuna, apart from My external energy, I have another
energy, which is superior to matter. This energy is comprised of the living
entities who are exploiting the material nature and sustaining it by infusing it
with consciousness. (Bhagavad-gita 7.5)
The Evidence From Sruti for Maya-sakti
8.11
ajam-ekam lohita-sukla-krsnam bahvih prajah srjamanam sarupah
ajo hyeko jusamano'nusete jahatyenam bhukta-bhogamajo'nyah
Material nature consists of three modes goodness, passion, and ignorance and is the mother of the innumerable living beings within the universe. It
is brought into existence and supported by the one unborn Lord, who is full in
self-knowledge. That unborn Lord, however, does not consort with His material
energy. He independently enjoys the pleasure of His transcendental pastimes.
But the living entity enjoys her and thus becomes bound.
(Svetasvatara Upanisad 4.5)
The Evidence From Smrti for Maya-sakti
8.12

prakrtim svam avastabhya visrjami punah punah

bhuta-gramam imam krtsnam avasam prakrter vasat
This whole cosmic order is under Me. By My will it is automatically manifested again and again, and by My will it is annihilated. (Bhagavad-gita 9.8)
8.13
mayadhyaksena prakrtih suyate sa-caracaram
hetunanena kaunteya jagad viparivartate
O son of Kunti, material nature is under My control. It produces all beings, both moving and non-moving. Under My supervision the material world
comes into existence. (Bhagavad-gita 9.10)
Two Kinds of Maya Guna-maya and Jiva-maya
8.14
rte 'rtham yat pratiyeta na pratiyeta catmani
tad vidyad atmano mayam yathabhaso yatha tamah
O Brahma, whatever appears to be of any value, if it is without relation to
Me, has no reality. Know it as My maya, My illusory energy that reflection
which appears in darkness. (Bhag. 2.9.34)
Material Maya is the Shadow of Yoga-maya
8.15
srsthi-sthiti-pralaya-sadhana-saktir-eka
chayeva yasya bhuvanani vibharti durga
icchanurupam api yasya ca cestate sa
govindam adi purusam tam aham bhajami
The external energy, maya, is of the nature of the shadow of the cit potency. She is worshiped as Durga the agent of the Lord who is responsible
for creating, preserving, and destroying the mundane world. I adore the Lord Govinda, in accordance with whose will Durga conducts herself.
(Brahma-Samhita 5.44)
8.16
vilajjamanaya yasya sthatum iksa-pathe 'muya
vimohita vikatthante mamaham iti durdhiyah
The illusory energy of the Lord cannot take precedence, being ashamed
of her position, but those who are bewildered by her always talk nonsense,
being absorbed in thoughts of "It is I" and "It is mine." (Bhag. 2.5.13)
Hladini, Samvit, Sandhini Three Kinds of Energy
8.17
hladini sandhini samvit tvayyeka sarva samsthitau
hladatapakari misra tvayi no guna-varjite
O Lord, You are the support of everything. The three attributes hladini,
sandhini, and samvit exist only in You as one spiritual energy, but the material
modes, which cause happiness, misery, and mixtures of the two, do not exist in

You, for You have no material qualities. (Visnu Purana 1.12.68)

8.18
sac-cid-ananda-maya haya isvara-svarupa
tina amse cic-sakti haya tina rupa
anandamse 'hladini', sad-amse 'sandhini'
cid-amse 'samvit', yare jnana kari mani
The Supreme Person in His original form is full of eternity, knowledge,
and bliss. The spiritual potency in these three portions assumes three different
forms. These three potencies are called hladini reposes (the bliss portion),
sandhini (the eternity portion), and samvit (the knowledge portion). Knowledge
of these is full knowledge of the Supreme Lord. (Cc. Madhya 6.158,159)
8.19
svayan tv asamyatisayas-tryadhisah
svarajya-laksmy-apta-samasta-kamah
balim haradbhis cira-loka-palaih
kirita-koty edita-pada-pithah
Lord Sri Krsna is the Lord of all kinds of threes and is independently
supreme by achievement of all kinds of fortune. He is worshiped by the eternal maintainers of the creation, who offer Him the paraphernalia of worship by
touching their millions of helmets to His feet. (Bhag. 3.2.21)
8.20
visnu-saktiu para prokta kstretrajnakhya tatha-para
avidya karma-samjnanya trtiya saktir-isyate
Visnu-sakti, the energy of Krsna is threefold: para-sakti, or the Lord's superior, spiritual energy; ksetrajna-sakti, or the marginal living beings; and avidyasakti, or the illusory energy, which is characterized by karma, the world of action and reaction. In other words, the potency of Lord Visnu is summarized in
three categories namely, the spiritual potency, the living entities and ignorance. The spiritual potency is full of knowledge; the living entities, although
belong to the spiritual potency, are subject to bewilderment; and the third
energy, which is full of ignorance, is always visible in fruitive activities.
(Visnu Purana 6.7.61)
Those who are Most Dear to Krsna are His Internal Energy
8.21
isvarera sakti haya e-tina prakara
eka laksmi-gana, pure mahisi-gana ara
vraje gopi-gana ara sabhate pradhana
vrajendra-nandana ya'te svayam bhagavan
The energies (consorts) of the Supreme Lord are of three kinds: the
Laksmis in Vaikuntha, the queens in Dvaraka, and the gopis in Vrndavana.
The gopis are the best of all, for they have the privilege of serving Sri Krsna,
the primeval Lord, the son of the King of Vraja (Cc. Adi 1.79,80)
Sri Radhika is Krsna's Most Complete Energy

8.22
radha purna-sakti, krsna purna-saktiman
dui vastu bheda nai, sastra-paramana
mrgamada, tara gandha yaiche aviccheda
agni, jvalate yaiche kabhu nahi bheda
radha-krsna aiche sada eka-i svarupa
lila-rasa asvadite dhare dui-rupa
Sri Radha is the full energy, and Lord Krsna is the possessor of full power.
The two are not different, as evidenced by the revealed scriptures. They are
indeed the same, just as musk and its scent are inseparable, or as fire and its
heat are nondifferent. Thus Radha and Lord Krsna are one, yet They have
taken two forms to enjoy the mellows of pastimes. (Cc. Adi 4.96-98)
All the Laksmis are Expansions of Sri Radha
8.23
avatari krsna yaiche kare avatara
amsini radha haite tina ganera vistara
vaibhava-gana yena tmnra anga-vibhuti
bimba-pratibimba-rupa mahisira tati
laksmi-gana tmnra vaibhava-vilasamsa-rupa
mahini-gana vaibhava prakasa svarupa
akara-svabhava-bhede vraja devi gana
kaya-vyuha-rupa tmnra rasera karana
Just as Sri Krsna is the fountainhead of all avataras, so Sri
Radha is the cause of all the consorts of the Supreme Lord in all his different
features. The goddesses of fortune in Vaikuntha are partial manifestations of
Sri Radha, and the queens of Dvaraka are reflections of Her image. The goddesses of fortune are Her plenary portions, and they display the forms of
vaibhava-vilasa. The queens are of the nature of Her vaibhava-prakasa.
(Cc. Adi 4.76-78)
Thus ends the Eight Chapter of the Gaudiya Kanthahara, entitled Sakti-tattva.

Bhagavad-rasa-tattva
Krsna, the Ocean of Transcendental Mellows,
Appears Differently to Devotees

9.1
mallanam asanir nrnam nara-varah strinam smaro murtiman
gopanam sva-jano'satam ksiti-bhujam sasta sva-pitroh sisuh
mrtyur bhoja-pater virad avidusam tattvam param yoginam
vrsninam para-devateti vidito rangam gatah sagrajah
"O king, the reservoir of all rasas, the fountainhead of all divine mellows,
Sri Krsna, was seen in different ways by those who are acquainted with Him in
different relationships. When Krsna entered the arena of Kamsa, accompanied
by His elder brother, Balarama, He was seen according to the respective mentality of every spectator; He appeared like a thunderbolt to the heroic athletes;
the people in general saw him as a superhuman being; the ladies saw Him as the

god of Love; the cowherders, with a mood of friendship, saw Him as their own
kinsman. Wicked monarchs saw Him as a strict ruler and dispenser of justice.
His parents saw Him as a child. Kamsa saw Him as death personified. The
worldly minded saw Him as the universal form; the santa-rasa yogis saw Him
the indwelling Supersoul, the Supreme Principle; and the Vrsnis saw Him as the
Supreme Deity. (Bhag. 10.43.17)
Note: Bhaktivinoda Thakura remarks that this verse gives a clue as to the
different rasas in which devotees of different points of view relate to the
Lord. Bhaktivinoda says that in this verse, the yogis are seen to be representative of santa-rasa, the Vrsnis of dasya-rasa, while the cowherd boys
represent sakhya-rasa mixed with hasya-rasa (the sub-mellow of comedy). The cowherd men, headed by Nanda Maharaja, exemplify vatsalyarasa and karuna-rasa (the sub-mellow of compassion). The ladies exhibit madhurya-rasa. The wrestlers exhibit virya-rasa, while the people
in general are examples of adbhuta-rasa (the sub-mellow of wonder.) The
kings exhibit raudra-rasa (the sub-mellow of anger) and the Bhojas, headed
by Kamsa exemplify bhayanaka-rasa (the sub-mellow of fear). The
worldly-minded, who view the Lord as the Universal Form relate to Him
in vibhatsa-rasa (the sub-mellow of ghastliness). In this way, Krsna is the
supreme object of the five principle and seven secondary rasas. For this
reason He is known as akhila-rasamrta-murti, or the embodiment of all
transcendental mellows.
The Absolute Truth is the Personification of Divine Mellows
9.2
raso vai sah rasam hyevayam labdhanandi bhavati
ko hyevanyat kah pranyat yadesa akasa anando na syat esa hyevanandayati
Lord Krsna is the embodiment of all-ecstatic bliss; He is the reservoir of all
pleasure. Having derived ecstasy from Him, the individual souls become blissful. For, who indeed, could breathe, who could be alive if this blissful Lord were
not present within the hearts of all souls. He alone bestows ecstasy. (Taittiriya
Upanisad 2.7)
The Five Principle Rasas
9.3
santa, dasya, sakhya, vatsalya, madhura-rasa nama
krsna-bhakti-rasa-madhye e panca pradhana
The chief transcendental mellows experienced with the Supreme Personality of Godhead are five santa, dasya, sakhya, vatsalya, and madhurya-rasa.
(Cc. Madhya 19.185)
The Seven Secondary Rasas
9.4
hasya, adbhuta, vira, karuna, raudra, bibhatsa, bhaya
panca-vidha-bhakte gauna sapta-rasa haya
In addition to the five direct mellows, there are seven indirect mellows
known as laughter, wonder, chivalry, compassion, anger, disgust, and fear. (Cc.

Madhya 19.187)
9.5
sarvam khalu idam brahma taj-jalaniti santa upasita
Everything is Brahman. That is everything that exists has emanated from
Brahman, the Supreme Absolute Truth. Nothing can exist that is unrelated to
Him. From Him everything emanates, by Him everything is maintained, into
Him everything is dissolved. Therefore, one who is santa, or peaceful, who has
intuitive wisdom, should worship Him through devotional service. [One who
worships the Lord in this way, free from any trace of material hankering, is said
to be a devotee in santa-rasa.] (Chandogya Upanisad. 3.14.1)
Srimad Bhagavatam on Santa-rasa
9.6
vata-vasana ya rsayah sramana urdhva-manthinah
brahmakhyam dhama te yanti santah sannyasino 'malah
Sages who subsist on air, those who exert themselves in penance, those
who observe strict celibacy for life, those who are peaceful, and those who are
sannyasis, attain to the spiritual abode known as Brahman. (Bhag. 11.6.47)
Being Fixed in Krsna is a Quality of Santa-rasa
9.7
samo man-nisthata buddher dama indriya-samyamah
titiksa duhkha-sammarso jihvopastha-jayo dhrtih
The word sama, or santa-rasa, indicates that one is attached to the lotus
feet of Krsna. His mind is fixed in constantly meditating on the Lord. Dama
means controlling the senses and not being deviated from the Lord's service;
titiksa means to tolerate unhappiness; dhrti means complete control of the tongue
and the genitals. (Bhag. 11.19.36)
The Essential Feature of Santa-rasa
9.8
svarga, moksa krsna-bhakta 'naraka' kari' mane
krsna-nistha, trsna-tyaga santera 'dui' gune
santera svabhava krsne mamata-gandha-hina
'param-brahma'-'paramatma'-jnana pravina
When a devotee is on the platform of santa-rasa, he desires neither elevation to the heavenly planets nor liberation. These are the results of karma and
jnana, and the devotee considers them no better than hell. A person on the
santa platform manifests the two transcendental qualities of detachment from
all material desire and full attachment to Krsna. It is the nature of santa-rasa
that not even the smallest intimacy exists. Rather, knowledge of impersonal
Brahman and localized Paramatma is prominent. (Cc. Madhya 19.215,218)
Dasya-rasa = Santa-rasa + Service
9.9

kevala 'svarupa-jnana' haya santa-rase

'purnaisvarya-prabhu-jnana' adhika haya dasye
isvara-jnana, sambhrama-gaurava pracura
'seva' kari' krsne sukha dena nirantara
santera guna dasye ache, adhika 'sevana'
ataeva dasya-rasera ei 'dui' guna
In santa-rasa one only realizes his constitutional position, but when one is
raised to dasya-rasa, he better understands the full opulence of the Supreme
Personality of Godhead. In dasya-rasa, knowledge of the Supreme Person is
revealed with awe and veneration. By rendering service to Krsna, the devotee
in dasya-rasa gives constant happiness to the Lord. The qualities of santa-rasa
are also present in dasya-rasa, but in dasya-rasa service is added. Thus dasyarasa has the qualities of santa-rasa and dasya-rasa. (Cc. Madhya 19.219-221)
Srimad Bhagavatam on Dasya-rasa
9.10
ittham satam brahma-sukhanubhutya
dasyam gatanam para-daivatena
mayasritanam nara-darakena
sakam vijahruh krta-punya-punjah
Those engaged in self-realization, appreciating the Brahman effulgence of
the Lord, and those engaged as servants of the Supreme Lord, accepting Him as
master, as well as those who are under the clutches of maya, thinking the Lord
an ordinary person, cannot understand that certain exalted persons after accumulating heaps of pious activities are now playing with the Lord in friendship
as cowherd boys. (Bhag. 10.12.11)
Note: Ramananda Raya cited this verse to Caitanya Mahaprabhu as an
example of the superiority of sakhya-rasa over dasya-rasa.
Srimad Bhagavatam on the Glories of Dasya-rasa
9.11
tvayopabhukta-srag-gandha-vaso-'lankara-carcitah
ucchista-bhojino dasas tava mayam jayema hi
Simply by decorating ourselves with the garlands, fragrant oils, clothes,
and ornaments that You have already enjoyed, and by eating the remnants of
Your meals, we, Your servants will indeed conquer Your illusory energy.
(Bhag. 11.6.46)
The Glories of Being a Servant of Krsna
9.12
alpa kari' na maniha dasa hena nama
alpa bhagye dasa nahi karena bhagavan
agre haya mukti, tabe sarva-vandha-nasa
tabe se haite pare sri krsnera dasa
[Sri Caitanya Mahaprabhu said] Those who are devoid of a service attitude and don't wish to call themselves "Krsna-dasa," have little good fortune.

The Lord will never accept them as His servants. Let those who would be
liberated from material bondage accept the service of Krsna.
(C.Bhag.Mad.17.103-104)
The Srutis on Sakhya-rasa
9.13
dva suparna sayuja sakhaya samanam vrksam parisasvajate
tayoranyah pippalam svadvattoyanasnannanyo 'bhicakasiti
The Supreme Lord is the friend of the living being. He is so kind to him
that He always accompanies the living being. In the same way that two birds
occupy the same branch of a tree, the Lord sits in the heart of every living being
ready to bestow auspiciousness upon the soul. In this way the Lord acts as the
indwelling witness, even while the soul pursues the fruits of karma happiness
and distress (Svetasvatara Upanisad 4.6)
In Sakhya-rasa There may be Quarrels
in Which the Lord is Defeated by the Jiva
9.14
uvaha krsno bhagavan sridamanam parajitah
vrsabham bhadrasenas tu pralambo rohini-sutam
Being defeated, Krsna bore His friend Sridama upon His back; and Vrsabha
and Pralambha took Balarama; the powerful son of Rohini, upon their back.
(Bhag. 10.18.24)
Sakhya-rasa = Santa-rasa + Dasya-rasa + Feelings of Kinship,
Friendship, and Intimacy
9.15
santera guna, dasyera sevana sakhye dui haya
dasyera 'sambhrama-gaurava'-seva, sakhye 'visvasa'-maya
kandhe cade, kandhe cadaya, kare krida-rana
krsne seve, krsne karaya apana-sevana!
visrambha-pradhana sakhya gaurava-sambhrama-hina
ataeva sakhya-rasera 'tina' guna cihna
'mamata' adhika, krsne atma-sama jnana
ataeva sakhya-rasera vasa bhagavan
The qualities of santa-rasa and the service attitude of daysa-rasa are both
present in sakhya-rasa. In fraternity, the qualities of dasya-rasa are mixed with
the confidence of fraternity instead of awe and veneration. In sakhya-rasa, the
devotee sometimes offers the Lord service and sometimes makes Krsna serve
him in exchange. In their mock-fighting, the cowherd boys would sometimes
climb on Krsna's shoulders, and sometimes they would make Krsna climb on
their shoulders. Since the platform of fraternity is dominated by confidential
service, awe and veneration are absent. Therefore, sakhya-rasa is characterized by three qualities. In sakhya-rasa, the Lord is obliged to the devotees who
are intimate with Him and think themselves equal to Him.
(Cc. Madhya 19.222-224)
Vatsalya-rasa = Santa + Dasya + Sakhya + the Feeling of Nurturing

9.16
vatsalye santera guna, dasyera sevana
sei sei sevanera ihar nama 'palana'
sakhyera guna 'asankoca', 'agaurava' sara
mamatadhikye tadana-bhartsana-vyavahara
apanare 'palaka' jnana, krsne 'palya'-jnana
'cari' gune vatsalya rasa amrta-samana
In vatsalya-rasa, the qualities of santa-rasa, dasya-rasa, and sakhya-rasa
are transformed into a form of service called nurturing. The essence of fraternal
love is intimacy devoid of the formality and veneration found in dasya-rasa.
Due to a greater sense of intimacy, the devotee functioning in paternal love
chastises and rebukes the Lord in an ordinary way. In paternal love the devotee
considers himself the Lord's maintainer and protector. Thus the Lord is the
object of protection, like a son, and therefore this mellow has the qualities of
santa-rasa, dasya-rasa, sakhya-rasa, and vatsalya-rasa. This is more transcendental
nectar. (Cc. Madhya 19.226-228)
Madhuyra-rasa = Santa + Dasya + Sakhya + Vatsalya + the Desire for Offering one's
Body in Service to Sri Krsna
9.17
madhura-rase krsna-nistha, seva atisaya
sakhyera asankoca, lalana-mamatadhikya haya
kanta-bhave nijanga diya karena sevana
ataeva madhura-rasera haya 'panca' guna
akasadi guna yena para para bhute
eka-dui-tina-cari krame panca prthivite
ei-mata madhure saba bhava-samahara
ataeva asvadadhikye kare camatkara
In conjugal love, attachment for Krsna, rendering service to Him, the relaxed feelings of fraternity and the feelings of maintenance all increase in intimacy. In conjugal love, the devotee offers his body in the service of the Lord.
Thus on this platform all five transcendental qualities are present. All the material qualities one after another in the material elements, beginning with ether,
by gradual evolution, first one quality develops, then two develop, then three
and four, until all five qualities are found in earth. Similarly, in conjugal love,
all the feelings of the devotees are amalgamated. The intensified taste is certainly wonderful. (Cc. Madhya 19.231-234)
Sthayi-bhava, Together With Different Kinds of Affection
are Transformed Into Rasa.
In Other Words, Rati is the Root Cause of Rasa.
9.18
premadika sthayi-bhava samagri-milane
krsna-bhakti rasa-rupe paya pariname
vibhava, anubhava, sattvika, vyabhicari
sthayi-bhava 'rasa' haya ei cari mili'
When the permanent ecstasies are mixed with different kinds of rati, devotion in ecstasy is transformed and becomes transcen-dental mellows. The per-

manent ecstasy becomes a more and more tasteful rasa through the mixture of
special ecstasy, subordinate ecstasy, natural ecstasy, and transitory ecstasy.
(Cc. Madhya 23.47-48)
The Cause of Rasa
9.19
dvividha 'vibhava', alambana, uddipana
vamsi-svaradi 'uddipana, krsnadi 'alambana'
There are two kinds of particular ecstasies (vibhava). One is called the
support (alambana), and the other is called the awakening (uddipana). The
vibration of Krsna's flute is an example of the awakening, and Lord Krsna Himself is an example of the support. (Cc. Madhya 23.50)
Two Kinds of Alambana
9.20
krsnas ca krsna-bhaktas ca buddhairalambana matah
ratyader-visayatvena tathadharataya'pi ca
According to the learned scholars, Lord Krsna and His devotees are
alambana-vibhava. Lord Krsna is the object of love and the devotee is the
reservoir of the love. (Bhakti-rasamrta-sindhu, Daksina-vibhaga 1.16.)
Krsna is the Best of all Objects of Worship
9.21
siddhanta-tas-tva-bhedo'pi krsna srisa-svarupayoh
rasenot-krsyate krsna-rupamesa rasasthitih
Although the Lord of Laksmi (Narayana) and Krsna are essentially one
and the same, the super excellence of Krsna's position lies in His being the
object of the highest prema-rasa, because the very nature of rasa shows the
most supreme excellence of the form of Krsna in whom alone all twelve rasas
find their highest expression. (Bhakti-rasamrta-sindhu, Purva-vibhaga 2.59)
Srimati Radharani is the Best of all Asrayas
9.22
anayaradhito nunam bhagavan harir isvarah
yan no vihaya govindah prito yam anayad rahah
[The Vraja-gopis said] O my friend! Leaving us aside Krsna has gone off to
a secluded place with a particular gopi. She must truly be expert in worshiping
(anayaradhito) Him, for He was so pleased with Her service that He has left us
all behind. (Bhag. 10.30.28)
NOTE: The hidden meaning of this verse is that Sri Radha, who is indicated here by the word "aradhita" is the topmost maidservant and devotee of Sri Krsna, being the very crown jewel of devotion.
9.23
kamsarirapi samsara-vasana baddha-srokhalam

radhamadhaya hrdaye tatyaja vraja-sundarih

Lord Krsna, the enemy of Kamsa, left aside the other gopis during the rasa
dance and took Srimati Radharani to His heart, for She helps the Lord in realizing the essence of His desires. (Gita Govinda 3.1)
Subdivisions of Rasa
9.24
'anubhava' smita, nrtya, gitadi udbhasvara
stambhadi 'sattvika' anubhavera bhitara
The subordinate ecstasies are smiling, dancing, and singing; as well as different manifestations in the body. The natural ecstasies, such as being stunned,
are considered among the subordinate ecstasies (anubhava). (Cc. Madhya 23.51)
9.25
nirveda-harsadi tetrisa 'vyabhicari'
saba mili' 'rasa' haya camatkarakari
There are other ingredients, beginning with complete despondency
jubilation. Altogether there are thirty-three varieties and when these
the mellow becomes very wonderful. (Cc. Madhya 23.52)
Thus ends the Ninth Jewel of the Gaudiya Kanthahara entitled, Bhagavad-rasa-tattva

Jiva-tattva
The Jiva is a Separated Infinitesimal Particle
(Vibhinamsa) of the Lord
10.1
svamsa-vibhinamsa-rupe hana vistara
ananta vaikuntha-brahmande karena vihara
svamsa-vistara catur-vyuha, avatara-gana
vibhinnamsa jiva tanra saktite ganana
Krsna expands into many forms. Some are personal expansions, and some
are separate expansions. Thus He performs pastimes in both the spiritual and
material worlds. The spiritual worlds are the Vaikuntha planets, and the material universes are brahmandas, gigantic globes governed by Brahma's. Expansions of His personal self like the quadruple manifestations of Sankarsana,
Pradyumna, Aniruddha, and Vasudeva descend as incarnations from
Vaikuntha to this world. The separated expansions (vibhinnams) are living
entities. Although they are expansions of Krsna they are counted among His
different potencies. (Cc. Madhya 22.8-9)
10.2
mamaivamso jiva-loke jiva-bhutah sanatanah
manah-sasthanindriyani prakrti-sthani karsati
The living entities in this world are My eternal atomic parts. Because of
conditioned life, they are struggling hard with the six senses, including the mind.
(Bhagavad-gita 15.7)
The Nature of the Jiva is Transcendental Substance
10.3
na jayate mriyate va kadacin nayam bhutva bhavita va na bhuyah
ajo nityah sasvato 'yam purano na hanyate hanyamane sarire
For the soul there is never birth or death. Having once been, he never
ceases to be. He is unborn, eternal, ever-existing, undying, primeval. He is not
slain when the body is slain. (Bhagavad-gita 2.20)
10.4
nainam chindanti sastrani nainam dahati pavakah
na cainam kledayanty apo na sosayati marutah
The soul can never be cut into pieces, nor can he be burned by fire, nor
moistened by water, nor withered by the wind. (Bhagavad-gita 2.23)
10.5
acchedyo 'yam adahyo 'yam akledyo 'sosya eva ca
nityah sarva-gatah sthanur acalo 'yam sanatanah
This individual soul is unbreakable and insoluble, and can be never be
burned nor dried. He is everlasting, all-pervading, un-changeable, immovable,

and eternally the same. (Bhagavad-gita 2.24)

The Jiva is a Particle of a ray of Paramatma
10.6
yathagneh ksudra visphulinga vyuccarantyevam evasmadatmanah
sarve pranah sarve lokah sarve devah sarvani bhutani vyuccaranti
As innumerable sparks emanate from a fire, so all the jivas with their
particular characteristics emanate from the Paramatma, along with the gods,
planets, animate and inanimate beings. (Brhad-aranyaka Upanisad 2.1.20)
10.7
isvarera tattva yena jvalita jvalana
jivera svarupa yaiche sphuliogera kana
The Lord is like a great blazing fire, and the living entities are like small
sparks of that fire. (Cc. Adi 7.116)
The Jiva is Conscious Atomic Energy
10.8
balagra-sata bhagasya satadha kalpitasya ca
bhago jivah sa vijneyah sa canantyaya kalpate
If we divide the tip of a hair into one hundred parts and then take one part
and divide this into another one hundred parts, that ten-thousandth part is the
dimension of the living entity. And this living entity is capable to attain the
unlimited Lord. (Svetasvatara Upanisad 5.9)
The Infinitesimal Soul is Pure,
but Sometimes is Involved in Piety and Impiety
10.9
anurhyera atmayam va ete sinitah punyam capunyan ca
This soul is atomic, and sometimes takes shelter of piety and impiety.
(Madhva-bhasyoddhrta Gautama-sruti-vakaya 2.3.18)
10.10
eso' nuratma cetasa veditavyo
yasmin pranah pancadha samviesa
pranaiscittam sarvamotam prajanam
yasmin visuddhe vibhavatyesa atma
The soul is atomic in size and can be perceived by perfect intelligence.
This atomic soul is floating in the five kinds of air (prana, apana, vyana, samana,
and udana). It sits within the heart and spreads its influence throughout the
body. When the soul is purified from the contamination of the five kinds of
material air, its spiritual influence is exhibited. (Mundaka Upanisad 3.1.9)
The Soul Pervades the Body With Consciousness
10.11

yatha sarva-gatam sauksmyad akasam nopalipyate

sarvatravasthito dehe tathatma nopalipyate
The sky, due to its subtle nature, does not mix with anything, although it is
all-pervading. Similarly, the soul, being spiritual, although it is in the body,
does not mix with the body. (Bhagavad-gita 13.33.)
The Evidence of Vedanta on the Nature of the Soul
10.12
gunadvalokavat
Just as fire pervades a room by its light the soul pervades the body by its
quality of intelligence. (Brahma-sutra 2.3.24)
Two Kinds of Souls Bound and Liberated.
10.13
sei vibhinnamsa jiva dui ta' prakara
eka 'nitya-mukta', eka 'nitya-samsara'
'nitya-mukta' nitya krsna-carane unmukha
'krsna-parisada' nama, bhunje seva-sukha
'nitya-bandha' krsna haite nitya-bahirmukha
'nitya-samsara', bhunje narakadi duhkha
sei dose maya-pisaci danda kare tare
adhyatmikadi tapa-traya tare jari' mare
The jivas are divided in two categories. Some are eternally liberated, and
others are eternally conditioned. Those who are eternally liberated are always
awake to Krsna consciousness, and they render transcendental loving service
at the feet of Krsna. They are eternal associates of Krsna, and eternally enjoy
the transcendental bliss of serving Krsna. Apart from these ever-liberated devotees, there are the conditioned souls who always turn away from the service of
the Lord. They are perpetually conditioned in this material world and are subjected to the material tribulations brought about by different bodily forms in
hellish conditions. Owing to being opposed to Krsna consciousness the conditioned soul is punished by the witch of the external energy, maya. He suffers
the threefold miseries caused by the body and mind, the inimical behavior of
other living entities, and natural disturbances caused by the demigods.
(Cc. Madhya 22.10-13)
The Soul's Constitutional Position
10.14
jivera 'svarupa' haya krsnera 'nitya-dasa'
krsnera 'tatastha-sakti', 'bhedabheda-prakasa
suryamsa-kirana, yaiche agni-jvala-caya
svabhavika krsnera tina-prakara 'sakti' haya
The living entity's constitutional position is to be an eternal servant of
Krsna. As a manifestation of Krsna's marginal energy he is simultaneously one
and different from the Lord, like a particle of sunshine or fire. Krsna has three
varieties of energy: cit-sakti, tatastha-sakti, and maya-sakti. (Cc. Madhya 20.108-109)

The Jiva is an Eternal Servant of Krsna

10.15
sabrahmakah sa-rudrasca sendra devam maharsibhih
arcayanti surasestham devam narayanam harih
The Brahmas, Rudras, Indras, and Maharsis, as well as the demigods all
worship the Supreme God, Sri Narayana, Hari. (Prameya-ratnavali 5.2 as quoted
from the Mahabharata)
The Jiva is Krsna's Tatastha sakti
10.16
tasya va etasya purusasya dve eva sthane bhavata idamsca paraloka
sthananca sandhyam trtiyam svapna-sthanam tasmin sandhye sthane
tisthannete ubhe sthane pasyatidanca paraloka-sthananca
There are two states of the jiva in bondage the state with a corporeal
body in the world and the state without a corporeal body in the world gained
after death. There is an intermediate state that of sleep (dream). In this intermediate state one may at times have a dream of both worlds. Whatever is the
way to the conditioned state of being in the other world, having obtained that
way, one sees the evils of both this world and the joys of the other world. When
he goes to sleep, he takes a little of the impressions of this variegated world,
puts the body aside, and creates a dream body in its place, revealing his own
brightness by his own light and dreams. Then he becomes illuminated.
(Brhad-aranyaka Upanisad 4.3.9)
The Jiva, is a Manifestation one With and
Different From the Lord
10.17
'mayadhisa' 'maya-vasa' isvare-jive bheda
hena-jive isvara-saha kaha ta' abheda
gita-sastre jiva-rupa 'sakti' kari' mane
hena jive 'bheda' kara isvarera sane
The Lord is the master of His potency, and the jivas are the servants of
His potency. That is the difference between the Lord and the living beings.
You may say that they are the same, but in Bhagavad-gita the living being is
established as the marginal potency of the Supreme Lord. (Cc. Madhya 6.162-163)
10.18
bhakti-yogena manasi samyak pranihite 'male
apasyat purusam purnam mayam ca tad-apasrayam
Fixing his mind by perfectly engaging it in bhakti-yoga, without any tinge
of materialism, he saw the Supreme Person along with His external energy,
maya, which was under full control. (Bhag. 1.7.4)
10.19
yaya sammohito jiva atmanam tri-gunatmakam
paro 'pi manute 'nartham tat-krtam cabhipadyate

Due to this external energy, the living entity, although transcendental to

the three modes of nature, thinks himself a material product; thus he suffers
the reactions of material miseries. (Bhag. 1.7.5)
The Jivas are Dependent on God
10.20
nityo 'nityanam cetanas cetananam
eko bahunam yo vidadhati kaman
tam atmastham ye' nupasyanti dhiras-tesam
santih sasvati netaresam
Of the innumerable, eternal, conscious beings, there is one eternal Supreme Being. He maintains the innumerable living beings according to individual work and reaction of work. By His expansion as Paramatma that Supreme Lord is also present within the heart of every living being. Only through
saintly persons, who can see that Supreme Lord within and without, can one
attain perfect and eternal peace (Katha Upanisad 2.2.13)
10.21
ekasmad-isvaran-nityac-cetanat-tadrsa-mithah
bhidyante na bahavo jivas-tena bhedah sanatanah
The above verse explains that both the Supreme Lord and the individual
souls are eternal and conscious. By affirming their eternal condition, their eternal distinction is also affirmed. (Prameya-ratnavali 4.5)
Suddhadvaita on the Difference Between Jiva and Isvara
10.22
yatha samudre bahavas-taranga statha vayam brahmani bhuri jivah
bhavet tarango na kadacidabdhi stvam brahma kasmad-bhavitasi jiva
O soul, in the same way that there are unlimited waves in the ocean so
within the ocean of consciousness there are innumerable jivas. If a wave cannot become the ocean, how can a jiva soul become the Supreme Lord?
(Tattva-muktavali 10)
The Difference Between Jiva and Isvara is Eternal
10.23
idam jnanam upasritya mama sadharmyam agatah
sarge 'pi nopajayante pralaye na vyathanti ca
By being fixed in this knowledge, one can attain to the transcendental
nature, which is like My own nature. Thus established, one is not born at the
time of creation nor disturbed at the time of dissolution. (Bhagavad-gita 14.2)
Sruti on the Eternal Difference Between Jiva and Isvara
10.24
pranaikadhina-vrttitvad vagadeh pranata yatha
tatha brahmadhinavrtter-jagato brahmatocyate

As speech and other organs are also called prana or life air because their
functions are dependent upon the functioning of the life air. So somethimes
the material world is called Brahman because it functions by Brahman's support. (Prameya-ratnavali 4.6)
10. 25
na vai vaco na caksumsi na srotrani na manamsityacaksate
prana ityevacaksate, prana hyevaitani sarvani bhavanti
[Baladeva Vidyabhusana develops his point by quoting from the Upanisads]
The different senses, such as the voice, sense of sight, sense of hearing, and the
mind, all are known as the life force, but the actual life force is different from
all these senses, which depend on it. They are named after the life-force, although it is actually different from them. The idea is that although the senses
are dependent on the life force, and may be collectively known as the life force,
they are all distinct. In the same way, the souls, which are dependent on Brahman,
are sometimes known as Brahman, in order to show their origin, but they
are always distinct from Brahman. (Chandogya Upanisad 5.1.15)
Sankara was Really a Proponent of the Difference
Between Jiva and Isvara
10.26
sri sutra-karena krto vibhedo yat-karma-karturvyupadesa uktah
vyakhya krta bhasyakrta tathaiva guham pravisthaviti bhedavakyaih
"Karma-karturvyhpadesacca." In this sutra the author, Vedavyasa, recognizes
the eternal distinction between Brahman and the jiva. Thus the eternal
distinction between the soul and God is established by Vedanta. In
Sankaracarya's commentary on the Brahma-Sutra, guham pravisthavatamanau
hi tad-darsanat, "It is therefore seen that both the jiva and Paramatma occupy
the heart." (Brahma-Sutra 1.2.11), Sankaracarya quotes the "rtam pibantau"
Upanisad verse, Katha Upanisad 1.3.1. This verse asserts, "There are two selves
residing in the core of the heart the jiva and Paramatma. The jiva enjoys the
fruits of karma whereas Paramatma directs the soul to do good. Those who
know Brahman speak of these two as being as distinct as shadow and light".
The sutra upon which this comment is made comes in reply to a question as to
the difference between "intelligence" (buddhi) and the jiva. The sutra explains
that Paramatma is the source of intelligence and accepts the distinction between Paramatma and the jiva. By quoting this verse in his commentary,
Sankaracarya substantively agrees with the intent of the author of the Brahmasutra, and recognizes the difference between the soul and God.
(Tattva-muktavali 5.83)
Note: The word karma here means object or Brahman. The word kartur
(agent) here means jiva according to Baladeva Vidyabhusana. Therefore,
the line quoted means, "There is a difference between the object and the
agent or between the soul and God.
10.27
yadyapi ha jagate isvare bheda nai
sarvamaya paripurna ache sarvathani
tabho tomahaite se haiyachi "ami"
ama haite nahi kabhu haiyacha tumi

yena samudrera se "taranga" loke bole

tarangera samudra na haya kona kale
ata eva jagat tomara, tumi pita
ihaloke paraloke tumi se raksita
yaha haite haya janma, ye kare palana
tare ye na bhaje, varjya haya sei jana
ei sankarera sloka ei abhipraya
iha na janiya matha ki karye mudhaya
[In his heart, Sankara is a servant of Krsna, although he has given many
arguments promoting oneness just to confuse the atheists and bewilder the demons.
In admitting this to Lord Caitanya, Sarvabhauma Bhattacarya said:]
Whatever Sankaracarya says, his ultimate intent is to promote the service of
Krsna. A verse from Sankaracarya's own mouth confirms this, satyapi
bhadapagame, natha! tavaham na mamakiyastvam, samudro hi tarangah, kvacan
samudro na tarangah. Sankaracarya himself says that whenever he remarks
that there is no difference between God and the world, he is simply promoting
the all-encompassing nature of the Lord. [In other words, when Sankaracarya
says that the world and God are one, He means that everything flows from the
Lord and exists in Him, and is therefore nondifferent from Him.] Sankaracarya
says to Lord Visnu: "You are the Supreme Lord. Everything emanates from
You. I have also emanated from You. You certainly did not emanate from me.
The waves flow forth from the ocean; the ocean does not flow forth from the
waves. This whole world flows forth from You, O Lord; You are the Lord and
master of the universe. You protect and maintain both material and spiritual
worlds. From You they have taken birth, and by You they are maintained. One
who doesn't worship You is fit to be abandoned." [Sarvabhauma continued]
These are the words of Sankaracarya, and this is his intent. What will it benefit
a fool who can't get this understanding into his head? (C.Bhag. Antya 3.48-53)
The Cause of the Jiva's Ignorance
10.28
dva suparna sayuja sakhaya samanam vrksam parisasvajate
tayoranyah pippalam svadvattya-nasnan-nanyo a'bhicakasiti
The Supreme Lord is the friend of the living being, and is so kind upon
him that He always accompanies the soul. In the same way that two birds occupy
the same branch of a tree, the Lord sits in the heart of every living being
ready to bestow auspiciousness upon the soul. In this way the Lord acts as the
in-dwelling witness, even while the soul pursues the fruits of karma and experiences happiness and distress (Svetasvatara Upanisad 4.6,7)
10.29
samane vrkse puruso nimagno'nisaya socati muhyamanah
justham yada pasyatyanyamisam asya mahimanamiti vitasokah
Although the two birds are in the same tree, the enjoying bird is full of
anxiety and morose; but if somehow he turns to his friend, the Lord, and knows
His glories, at once he is freed from all anxiety. (Svetasvatara Upanisad 4.7)
In Ignorance, the Soul Identifies With the
Gross and Subtle Body and Suffers Repeated Birth and Death

10.30
avidyayamastare varttamanah,
svayam dhirah panditammanyamanah
damdramayamanah pariyanti mudha,
andhenaiva niyamana yathandhah
Illusioned by ignorance (and thus identifying the gross and subtle bodies
as the self), bewildered souls think themselves steady and wise. Baffled by their
own conceit they set themselves up as scholars and thus lead other ignorant
souls further into darkness. In this way, those blinded by ignorance lead similarly blind men into the darkness of oblivion. (Katha Upanisad 1.2.5)
10.31
krsna bhuli' sei jiva anadi-bahirmukha
ataeva maya tare deya samsara-duhkha
kabhu svarge uthaya, kabhu narake dubaya
dandya-jane raja yena nadite cubaya
Forgetting Krsna, the living entity has been attracted by the external energy from time immemorial. Therefore the illusory energy gives him all kinds
of misery. As a result, sometimes he is raised to heaven, and sometimes he is
drowned in hell, just as a criminal is raised and again lowered into a pond on a
dunking stool as punishment. (Cc. Madhya 20.117-118)
Attaining Krsna's Lotus Feet is
Liberation From all Material Suffering
10.32
jnatva devam sarva-pasapahanih
ksinaih klesair-janma-mrtyu-prahanih
tasyabhidhyanat trtiyam dehabhede
visvesvaryam kevala aptakamah
By understanding the truth of the Supreme Lord, one can slip the bonds
of material life and get free from the miseries of repeated birth and death.
Liberated from the gross and subtle material bodies, as an associate of the
Supreme Lord in His transcendental abode, he attains an eternal divine form
and realizes his heart's desires. (Svetasvatara Upanisad 1.11)
10.33
sadhu-sastra-krpaya yadi krsnonmukha haya
sei jiva nistare, maya tahare chadaya
If the conditioned soul becomes Krsna conscious by the mercy of saintly
persons, who voluntarily preach scriptural injunctions and help him to become
Krsna conscious, the conditioned soul is freed from the clutches of maya.
(Cc. Madhya 20.120)
The Siddhanta of Visisthadvaitavada
Consciousness and Matter are Like the
Gross and Subtle Body of the Lord
10.34
yah sarvesu bhutesu tisthan sarvebhyo bhutebhyo' ntaro yam

sarvani bhutani na viduryasya sarvani bhutani sariram

yah sarvani bhutanyantaro yamayatyesa ta atmantaryamvamrta
He dwells in all beings, and yet is different from them and unknown to
them. All beings are His creation. He rules over them as the inner self. He is
the soul of all souls. Just as the body is ruled by the soul, so all souls and all
bodies are ruled by Him, the Soul of all souls. (Brhad-aranyaka Upanisad 3.7.15)
The Siddhanta of Dvaitadvaita-vada on the Subject of the Jiva
10.35
jnana-svarupas ca hareradhinam sarira-yoga-viyoga-yogyam
anum hi jivam pratideha-bhinnam jnatrtvavantam yadanantam ahuh
The soul is both knower and known, unlimited in number, atomic, and an
eternal servant of Krsna. Because of his atomic size he is sometimes enveloped
by maya in the form of a material body. Sometimes he is disembodied. In any
case, there are innumerable jivas appearing in countless material bodies.
(Nimbarkacarya, Dasa-sloka)
The Siddhanta of Suddhadvaita-vada
(Visnusvami as represented by Sridhara Svami)
10.36
hladinya samvidaslistah sac-cid-ananda isvarah
svavidya-samvrto jivah samklesa-nikarakarah
The nature of the Supreme Lord is sat-cit-ananda: He is the ultimate embodiment of eternity, knowledge, and bliss, and is richly endowed with the hladini
and samvit saktis. The jivas of this world, however, are covered by ignorance,
which is the cause of their suffering the threefold miseries. (Sridhara Svami on
Srimad Bhagavatam 1.7.5-6)
10.37
vastuno'mso jivo vastunah saktirmaya
vastunah karyam jagac-ca tat sarvam vastveva
The Supreme Lord alone is the substance of all reality; a particle of His
substance is the jiva; the energy of that substance is maya and the effect of that
substance is this material world. Therefore, everything having emanated from
that supreme substance, all things may be said to be "nondifferent" from it.
(Bhavartha-dipika 1.1.2)
A Liberated Soul Attains a Perfect Spiritual Body
in the Service of Krsna
10.38
mukta api lilaya vigraham krtva bhagavantam bhajante
Liberated souls have divine forms with which they worship the Supreme
Lord by taking part in His transcendental pastimes. (Cited by Sridhara Svami
while commenting on Srimad-Bhagavatam 10.87.21)
Suddhadvaita-vada on the Distinct Position

of the Eternally Liberated Souls

10.39
parsada-tanu-nama-karmarabdham nityatvam suddhatvam ca
The eternal associates of the Lord are free from karma. They are eternally pure, transcendental, and free from all material qualities.
(Bhavartha-dipika 1.6.21)
One who Equates the Jiva with the Supreme Lord is an Atheist
10.40
aparimita dhruvas tanu-bhrto yadi sarva-gatas
tarhi na sasyateti niyamo dhruva netaratha
ajani ca yan-mayam tad avimucya niyantr bhavet
samam anujanatam yad amatam mata-dustataya
If the countless living entities were all-prevading and possessed forms that
never changed, You could not possible be their absolute ruler, O immutable
One. But since they are Your localized expansions and their forms are subject
to change, You do control them. Indeed, that which supplies the ingredients
for the generation of something is necessarily its controller because a product
never exists apart from its ingredient cause. It is simply illusion for someone to
think that he knows the Supreme Lord, who is equally present in each of His
expansions, since whatever knowledge one gains by material means must be
imperfect. (Bhag. 10.87.30)
10.41
yei mudha kahe, jiva isvara haya 'sama'
seita 'pasandi' haya, dande tare yama
Any fool who says that the Supreme Lord and the jiva are the same is an
infidel, an offender, and an atheist. He is punished by the Lord of death,
Yamaraja. (Cc. Madhya 18.115)
Thus ends the Tenth Jewel of the Gaudiya Kanthahara entitled Jiva-tattva

Acintya-bhedadheda-tattva
The Sruti on the Subject of Acintya-bhedabheda-tattva
11.1
eko vasi sarvabhutamtaratma
ekam rupam bahudha yah karoti
tam atmastham ye' nupasyanti dhirastesam sukham sasvatam netaresam
Although His form is one, the Supersoul, who is the indwelling witness
and controller of all living beings, is manifest in innumerable ways. The wise
who can see that Supreme Soul within his heart becomes peaceful and enjoys
transcendental bliss. (Katha Upanisad 2.2.12)
Srimad Bhagavatam on Acintya-bhedabheda-tattva
11.2
rte 'rtham yat pratiyeta na pratiyeta catmani
tad vidyad atmano mayam yathabhaso yatha tamah
O Brahma, whatever appears to be of any value, if it has no relation to Me,
has no reality. It is My illusory energy that reflection which appears to be in
darkness. (Bhag. 2.9.34)
11.3
yatha mahanti bhutani bhutesuccavacesv anu
pravistany apravistani tatha tesu na tesv aham
O Brahma, please know that the universal elements enter into the cosmos
and at the same time do not enter into the comos; similarly, I Myself also exist
within everything created, and at the same time I am outside of everything.
(Bhag. 2.9.35)
11.4
yatra yena yato yasya yasmai yad yad yatha yada
syad idam bhagavan saksat pradhana-purusesvarah
You are the substratum, the agent, and the instrument of the universe.
You are its source and its object or purpose. Whenever or whatever form it
assumes is You. As the universe evolves, all the causes thereof, including time
and manner, are You, the Almighty Lord, the controller of both prakrti (the
enjoyed) and purusa (the enjoyer) and who transcends them both.
(Bhag. 10.85.4)
Smrti on Acintya-bhedabheda-tattva
11.5
maya tatam idam sarvam jagad avyakta-murtina
mat-sthani sarva-bhutani na caham tesv avasthitah
In My unmanifest form I pervade this entire universe. All beings are in

Me, but I am not in them. (Bhagavad-gita 9.4)

11.6
na ca mat-sthani bhutani pasya me yogam aisvaram
bhuta-bhrn na ca bhuta-stho mamatma bhuta-bhavanah
And yet everything that is created does not rest in Me. Behold My mystic
opulence! Although I am the maintainer of all living entities and although I am
everywhere, I am not a part of this cosmic manifestation; for I am the very
source of creation. (Bhagavad-gita 9.5)
Srila Jiva Gosvami on Acintya-bhedabheda-tattva
11.7
ekam eva tat parama-tattvam svabhavikacintya-saktya sarvadaiva svarupatad-rupa-vaibhava-jiva-pradhana-rupena caturdhavatisthate
suryantarmandalastha-teja iva mandala
tad-bahir-gatarasmi-tat-prattichavi-rupena.
durghata-ghata-katvam hyacintyatvam
The Absolute Truth is one. His natural characteristic is that He has inconceivable potency. His inconceivable potencies are reposed in four different
stages: His personal form (svarupa), the expansions of His divine form (tadrupa-vaibhava), the jivas, and the material ingredients (pradhana). With regard to the sun, there is the sungod, the internal power of the sun, and that
power when it is expanded as the external rays of the sun. Then there is the
shadow of the sun, that is to say, the sun's reflection which is in darkness, far
from the sun's influence. This illustration is used as an example. The point of
the example is that in the same way as the sun appears in this fourfold manifestation (the sungod, its internal power, its external rays, and its shadow), there is
one eternal Supreme Truth (the Lord) whose form is eternal, but who is possessed of different potencies: svarupa-sakti, jiva-sakti, and maya-sakti.
There seems to be a contradiction in this matter between the Lord being
one eternal Absolute Truth and His simultaneously possessing inconceivable
potency. How is it possible to understand such a contradiction? To that it is
said acintya means beyond the jiva's capacity to understand. An event which is
extremely rare or unlikely, even physically impossible, is inconceivable. For
the Supreme Lord, however, nothing is impossible for He has inconceivable
power. [Therefore the Lord's oneness with (and distinction from) His energy is
said to be inconceivable acintya-bhedabheda-vada.]
(Bhagavata-sandarbha 16)
Note: Srila Prabhupada paraphrased this section of Jiva Gosvami's
Bhagavata-sandarbha as follows:
Srila Jiva Gosvami states in Bhagavata-Sandarbha (16) That by His potencies, which act in natural sequences beyond the scope of the speculative human mind, the Supreme Transcendence, the summum bonum, eternally and simultaneously exists in four transcendental features: His personality, His impersonal effulgence, His potential parts and parcels (the
living beings), and the principal cause of all causes. The Supreme Whole
is compared to the sun, which also exists in four features, namely the
personality of the sun-god, the glare of his glowing sphere, the sun-rays
inside the sun planet, and the sun's reflections in many other objects. The
ambition to corroborate the existence of the transcendental Absolute Truth

by limited conjectural endeavors cannot be fulfilled, because He is beyond the scope of our limited speculative minds. In an honest search for
truth we must admit that His powers are inconceivable to our tiny brains.
The exploration of space has demanded the work of the greatest scientists
of the world, yet there are countless problems regarding even fundamental knowledge of the material creation that bewilder such scientists. Such
material knowledge is far removed from the spiritual nature, and therefore the acts and arrangements of the Absolute Truth, are, beyond all
doubts, inconceivable.
11.8
apare tu "tarko-pratisthanat" bhede' pya-bhede' pi
nirmaryada-dosa-santati-darsanena bhinnataya
cintaryitumasakayatvadabhedah sadhyantah
tad-vad-abhinnatayapi cintayiuamasakyatvadbhedamapi sadhayanto'
cintyabhedabhedavada svikurvanti.
tatra badara-pauranika-saivanam mate bhedabhedau bhaskaramate ca.
mayavadinam tatra bhedamso vyavaharika eva pratitiko va.
gautama-kanada-jaimini-kapila-patanjalimate tu bheda eva.
sri ramanuja-madhvacaryamate cetyapi sarvatriki prasiddhih.
svamate tvacintyabhedabhedaveva acintyasaktimayatvaditi
Other sampradayas of Vedantists admit that boundless essays, dissertations, and theses can never be established as truth through any amount of argument. Still, they think that the principle of oneness and difference existing together in the same place transgresses the boundaries of reality. They take it
that this is a symptom of the fault of neglecting the nature of universality that
is, that if difference is true, then it must be true universally, and if oneness is
true then it must be true universally. Following this faulty logic they therefore
think that these two difference and non-difference cannot independently coexist. There cannot be both duality and oneness, they reason; one of these
doctrines must have supremacy over the other. Those who think it is one, find
that their attempts to practice the doctrine of oneness are impossible. In the
same way, those who attempt to practice a doctrine of absolute difference will
find their position untenable. In this way, both the practitioners of absolute
oneness and the practitioners of absolute duality will be unable to realize their
philosophy. Therefore, in light of the difficulties of trying to realize oneness
without distinction or distinction without oneness, the principle of acintyabhedabheda-vada, or inconceivable, simultaneous oneness and distinction, has
been accepted as the highest harmonizing principle.
The true opinion of the sage Badasa and the Puranas is bhedabheda-vada,
oneness and difference. Even the followers of Siva sometimes accept this. For
example, the commentator Bhaskara accepts bhedabheda-vada in the idea that
there is a difference between the articles offered to the Deity and the Deity
Himself. In the opinion of the mayavadis, the branches of difference are merely
vyavaharika, mundane or apparent. Gautama, Kanada, Jaimini, Kapila, and
Patanjali admit the existence of distinction. In the opinions of Ramanuja and
Madhva's this principle reaches a higher level of perfection. Ramanuja's
visistadvaita philosophy supports difference and nondifference, and Madhva's
suddha-dvaita philosophy supports the principle of difference. The Supreme
Lord has inconceivable potency; and He supports the conclusion of acintyabhedabheda-vada. This is our conclusion. (Paramatma-Sandarbha, Sarvasamvadini-tika, Jiva Gosvami)

The Brahma-sutras Support the View of Sakti-parinamavada

11.9
vyasera sutrete kahe 'parinama'-vada
'vyasa bhranta' bali' tara uthaila vivada
parinama-vade isvara hayena vikari
eta kahi' 'vivarta'-vada sthapana ye kari
vastutah parinama-vada sei se pramana
dehe atma-buddhi ei vivartera sthana
avicintya-sakti-yukta sri-bhagavan
icchaya jagad-rupe paya parinama
tathapi acintya-saktye haya avikari
prakrta cintamani tahe drstanta ye dhari
nana ratna-rasi haya cintamani haite
tathapiha mani rahe svarupe avikrte
prakrta-vastute yadi acintya-sakti haya
isvarera acintya-sakti, ithe ki vismaya
In Vedanta-Sutra, Srila Vyasadeva has described that everything is but a
transformation of the energy of the Lord. Sankaracarya has misled the world,
however, by claiming that Vyasadeva was mistaken. Thus he has raised great
opposition to theism throughout the world. According to Sankaracarya, by
accepting the theory of the transformation of the energy of the Lord, one creates an illusion by indirectly accepting that the Absolute Truth is transformed.
Transformation of energy is a proven fact. It is the false bodily conception of
the self that is an illusion. The Supreme Personality of Godhead is opulent in
all respects. By His inconceivable energies, therefore, He has transformed the
material cosmic manifestation. Using the example of a touchstone, which by its
energy turns iron to gold and yet remains the same, we can understand that
although the Supreme Personality of Godhead transforms His innumerable
energies, He remains unchanged. Although a touchstone produces many varieties of valuable jewels, it nevertheless remains the same. It does not change its
original form. If there is such inconceivable potency in material objects, why
should we not believe in the inconceivable potency of the Supreme Personality
of Godhead? (Cc. Adi 7.121-127)
The Meaning of Parinama-vada and Vivarta-vada
11.10
satattvato' nyatha pratha vikara ityudiritah
atattvato' nyatha pratha vikarta ityudahrtah
When a real substance takes another form it is called vikara, or transformation. An example of this is the transformation of milk into yogurt. When
something is mistaken for something else it is called vivarta, or illusion, like
when a rope is taken as a snake. (Sadananda Yogindra, Vedanta-sara 59)
Thus ends the Eleventh Jewel of Gaudiya Kanthahara, entitled Acintya-bhedabheda-tattva

Abhidheya-tattva
Sreyas and Preyas
12.1
sreyas ca preyas ca manusyametastau samparitya vivinakti dhirah
sreyo hi dhiro' bhipreyaso vrnite
preyo mando yogaksemad vrnite
Every soul has the option of accepting either the path of the senses (preyas)
or the path of spiritual well-being (sreyas). The wise, after carefully weighing
these accept the path of spiritual well-being, whereas deluded souls prefer the
path of sense enjoyment. (Katha Upanisad. 1.2.2)
The Purpose of Human Life
12.2
labdhva su-durlabham idam bahu-sambhavante
manusyam artha-dam anityam apiha dhirah
turnam yateta na pated anu-mrtyu yavan
nihsreyasaya visayah khalu sarvatah syat
After many births one achieves the human form, which, although temporary, affords one the opportunity to attain the highest perfection. Thus, a sober
person should immediately endeavor for the ultimate perfection of life and not
fall back into the cycle of repeated birth and death. After all, sense gratification
is available even in the most abominable species, whereas Krsna consciousness
is only possible for a human being. (Bhag. 11.9.29)
Three Different Paths Karma, Jnana, and Bhakti
12.3
yogas trayo maya prokta nrnam sreyo-vidhitsaya
jnanam karma ca bhaktis ca nopayo 'nyo 'sti kutracit
[The Lord said] My dear Uddhava, because I desire human beings to achieve
perfection, I have presented three paths of advancement the path of knowledge (jnana), the path of pious work (karma), and the path of devotion (bhakti).
There are no other paths besides these three. (Bhag. 11.20.6)
Who Qualifies for Karma, Jnana, or Bhakti
12.4
nirvinnanam jnana-yogo nyasinam iha karmasu
tesv anirvinna-cittanam karma-yogas tu kaminam
Out of these three paths, those who are disgusted with fruitive work are
qualified for jnana-yoga. Those who are still charmed by fruitive work are qualified for karma-yoga. (Bhag. 11.20.7)
12.5
yadrcchaya mat-kathadau jata-sraddhas tu yah puman

na nirvinno nati-sakto bhakti-yogo 'sya siddhi-dah

One who, by good fortune, has firm faith in hearing Hari-katha and is not
attracted or repelled by material things, is qualified for perfection through bhaktiyoga. (Bhag. 11.20.8)
12.6
tavat karmani kurvita na nirvidyeta yavata
mat-katha-sravanadau va sraddha yavan na jayate
As long as one is not detached from fruitive work and material enjoyment,
and as long as one has no faith in devotion to Krsna, beginning with hearing and
chanting His glories, one should follow the religious principles on the path of
karma as given in the Vedas. (Bhag. 11.20.9)
To be Fixed in That for Which one is Qualified is a Good Quality
12.7
sve sve 'dhikare ya nistha sa gunah parikirtitah
viparyayas tu dosah syad ubhayor esa niscayah
Being fixed in the position for which one is qualified is virtuous. The
opposite accepting a position for which one is unqualified is irresponsible and
is considered impious. This is the definite conclusion. (Bhag. 11.21.2)
12.8
sreyan sva-dharmo vigunah para-dharmat sv-anusthitat
sva-dharme nidhanam sreyah para-dharmo bhayavahah
It is better to do one's duty poorly than to do another's duty perfectly. It is
better to die doing one's duties than to leave them and follow another's dharma,
for to follow another's dharma is dangerous. (Bhagavad-gita 3.35)
Even Sages and Demigods are
Bewildered Trying to Understand the Vedas
12.9
sri-avirhotra uvaca
karmakarma vikarmeti veda-vado na laukikah
vedasya cesvaratmatvat tatra muhyanti surayah
The classifications of karma (duties enjoined by the Vedas) akarma (acts
prohibited by the Vedas) and vikarma (those acts neither sanctioned nor forbidden) are defined in the Vedas, which are of supernatural origin. Therefore,
because the Vedas emanate from God, even though sages and demigods are
bewildered in trying to understand them, they are conclusive. (Bhag. 11.3.43)
12.10
paroksa-vado vedo 'yam balanam anusasanam
karma-moksaya karmani vidhatte hy agadam yatha
The Vedas often imply something deeper and different from the superficial interpretation of its words. Thus they sometimes instruct us indirectly about
the Truth. As a child is tempted to take bitter medicine by something sweet the

Vedas sometimes glorify the path of karma, but the true goal of the Vedas is
liberation from karma. (Bhag. 11.3.44)
12.11
nacared yas tu vedoktam svayam ajno 'jitendriyah
vikarmana hy adharmena mrtyor mrtyum upaiti sah
[One should not prematurely give up Vedic injunctions, thinking them external to the process of liberation]. Rather, if an ignorant person who cannot
control his senses, ignores the Vedic injunctions, he will engage in irreligious
and impious activities, and thus will suffer repeated birth and death.
(Bhag. 11.3.45)
12.12
vedoktam eva kurvano nihsango 'rpitam isvare
naiskarmyam labhate siddhim rocanartha phala-srutih
One who performs actions sanctioned by the Vedas, without attachment,
and who dedicates his work to the Supreme Lord is freed from the reactions of
karma. The promise of the fruits of karma mentioned in the Vedas is only
meant to encourage the foolish to engage in karma-yoga. [For all the abovereasons, the Vedas sometimes encourage the path of karma, to gradually bring
the foolish souls to the platform of freedom from karma and full engagement in
bhakti ]. (Bhag. 11.3.46)
The Vaisnava Guru Never Encourages Karma
12.13
svayam nihsreyasam vidvan na vakty ajnaya karma hi
na rati rogino 'pathyam vanchato 'pi bhisaktamah
A pure devotee, who is fully accomplished in the science of devotional
service, will never instruct a foolish person to engage in fruitive activities for
material enjoyment, not to speak of helping him in such activities. Such a devotee is like an experienced doctor who never encourages a patient to eat food
injurious to his health, even if the patient desires it. (Bhag. 6.9.50)
Karma-yoga Does not Give Freedom
From the Fear of Birth and Death
12.14
istveha devata yajnaih svar-lokam yati yajnikah
bhunjita deva-vat tatra bhogan divyan nijarjitan
[The Lord said] If one performs sacrifice, or karma-yoga according to
varnasrama-dharma, his fruits will be temporary. By satisfying the gods through
sacrifice, he gets good karma and goes to the heavenly planets where he enjoys
as if he were a god. He thus enjoys the results of his good karma for a brief time
in the heavenly planets. (Bhag. 11.10.23)
12.15
tavat sa modate svarge yavat punyam samapyate
ksina-punyah pataty arvag anicchan kala-calitah

As long as the piety accumulated from good karma is plentiful, he enjoys

opulent pleasures in the heavenly planets. When the accumulated piety of his
good karma is exhausted his time of enjoyment is finished, and he again falls
down from heaven. (Bhag. 11.10.26)
12.16
te tam bhuktva svarga-lokam visalam
ksine punye martya-lokam visanti
evam trayi-dharmam anuprapanna
gatagatam kama-kama labhante
When they have thus enjoyed heavenly sense pleasure, they again return
to this mortal world. Thus, those who are filled with desires and follow the
Vedas to attain material enjoyment achieve only flickering pleasure. They are
then cast down to suffer repeated birth and death. (Bhagavad-gita 9.21)
Bhagavatam Derides Karma and Jnana
12.17
naiskarmyam apy acyuta-bhava-varjitam
na sobhate jnanam alam niranjanam
kutah punah sasvad abhadram isvare
na carpitam karma yad apy akaranam
The freedom from karma or liberation attained through impersonal knowledge is ugly because it is devoid of a conception of the personal absolute. What
then is the use of karmic activities? They are painful and inauspicious from
beginning to end, and their results are temporary. Of what use is any work if it
is not for Krsna's pleasure? Merely retiring from work cannot bring about
fulfillment. Even liberation, which is free from karma, cannot be considered
perfection for it lacks a personal conception of reality. How then, can one
expect fulfillment in a life of laborious work which is not done for the satisfaction of Krsna? (Bhag. 1.5.12)
Materialistic Karmic Activities arc Condemned
12.18
neha yat karma dharmaya na viragaya kalpate
na tirtha-pada-sevayai jivann api mrto hi sah
Anyone whose work (karma) does not elevate him to religious life
(dharma), whose religious life does not lead to renunciation (vairagya) and whose
renunciation does not lead to devotional service to the Supreme Lord is counted
among the living dead. (Bhag. 3.23.56)
12.19
dharmah svanusthitah pumsam visvaksena-kathasu yah
notpadayed yadi ratim srama eva hi kevalam
Any religious practices and occupational duties that do not promote attraction for the message of the Personality of Godhead are certainly a useless
waste of time. (Bhag. 1.2.8)

12.20
dharmasya hy apavargyasya nartho 'rthayopakalpate
narthasya dharmaikantasya kamo labhaya hi smrtah
All dharmas are certainly meant for ultimate liberation. They should never
be performed for material gain. Further, according to sages, one engaged in the
ultimate occupational duty should never use material gain to cultivate sense
gratification. (Bhag. 1.2.9)
12.21
kamasya nendriya-pritir labho jiveta yavata
jivasya tattva-jijnasa nartho yas ceha karmabhih
Life's desires should never be aimed at sensual enjoyment. One should
not wish for anything more than what is needed for self-preservation, because
the real purpose of human life is to inquire after the Absolute Truth. Nothing
else should be the goal of one's works. (Bhag. 1.2.10)
The Path of Karma is Condemned in the Vedas
12.22
plava hyete adrdha yajnarupa
astadasoktamavaram yesu karma
etacchreyo ye' bhinandanti mudha
jara-mrtyum te punarevapi yanti
Even the best kinds of karmic sacrifice carefully performed with eighteen
priests are unreliable boats for crossing the ocean of material existence. Those
deluded souls who take to materialistic forms of sacrifice, thinking that they
lead to the highest spiritual gain, are fools who suffer again and again the miseries of birth, death, old age, and disease. (Mundaka Upanisad 1.2.7)
12.23
avidyayamantare vartamanah
svayam dhirah panditam manyamanah
janghanyamanah pariyanti mudha
andhenaiva niyamana yathandhah
Thus deluded by ignorance, but thinking themselves to be wise, sober, and
learned, such fools, even while suffering the miseries of sense enjoyment, lead
other fools into darkness, just as blind men lead other blind men into a ditch.
(Mundaka Upanisad 1.2.8)
12.24
avidyayam bahudha vartamana
vayam krtartha ity-abhimanyanti balah
yat karmino na pravedayanti ragat
tenaturah ksina-lokas-cyavante
Deep in the darkness of ignorance, these fools think, "We have reached
the goal". Being attached to karmic religions they fail to understand the truth.
After their piety is exhausted they fall down to repeated birth and death.
(Mundaka Upanisad 1.2.9)

Without Worshiping Visnu, Worship of Demigods is Improper

12.25
ye 'py anya-devata-bhakta yajante sraddhayanvitah
te 'pi mam eva kaunteya yajanty avidhi-purvakam
Those who faithfully dedicate themselves to the worship of demigods
worship Me indirectly, but their worship is done with improper understanding.
(Bhagavad-gita 9.23)
Impersonalism is Condemned in the Upanisads
12.26
andham tamah pravisanti ye 'vidyam upasate
tato bhuya iva te tamo ya u vidyayam ratah
Those who engage in the culture of ignorance [and so perform karmakanda worship to attain their desired object] shall enter into dark regions of
ignorance. Worse still are those engaged in the culture of so-called knowledge.
They enter into a realm of even greater darkness. (Isopanisad 9)
12.27
kleso 'dhikataras tesam avyaktasakta-cetasam
avyakta hi gatir duhkham dehavadbhir avapyate
For those whose minds are attached to the unmanifest, impersonal feature
of the Absolute, advancement is very troublesome. Progress in that discipline
is always difficult for those who are embodied. (Bhagavad-gita 12.5)
The Scriptures Condemn the Ascending Path of Knowledge
12.28
jnane prayasam udapasya namanta eva
jivanti san-mukharitam bhavadiya-vartam
sthane sthitah sruti-gatam tanu-van-manobhir
ye prayaso 'jita jito 'py asi tais tri-lokyam
[Lord Brahma said] My dear Lord, those devotees who have thrown away
the impersonal conception of the Absolute Truth and have therefore abandoned
discussing empirical philosophical truths should hear from self-realized devotees about Your holy name, form, pastimes, and qualities. They should completely follow the principles of devotional service. Surrendering fully with
body, mind, and words they can live in any position. Indeed, O Lord,
although You are unconquerable, You are conquered by such persons.
(Bhag. 10.14.3)
12.29
sreyah-srtim bhaktim udasya te vibho
klisyanti ye kevala-bodha-labdhaye
tesam asau klesala eva sisyate
nanyad yatha sthula-tusavaghatinam
My dear Lord, devotional service unto You is the only auspicious path.
Those who reject the path of bhakti and try to reach the infinite with their finite

brains will never succeed. O Lord, those who want to have a clear conception
of You through their intellect find their attempts useless. Their endeavors end
only in trouble and frustration, like the frustration of those who try to beat rice
from empty husks. (Bhag. 10.14.4)
The Followers of the Ascending and
Descending Path and Their Destinations
12.30
ye 'nye 'ravindaksa vimukta-maninas
tvayy asta-bhavad avisuddha-buddhayah
aruhya krcchrena param padam tatah
patantya adho 'nadrta-yusmad-anghrayah
Someone may say that aside from Vaisnavas, who always seek shelter at
the Lord's lotus feet, there are those who are not Vaisnavas but have accepted
different process for attaining salvation. What happens to them? In answer to
this question, Lord Brahma says: O lotus-eyed Lord, although non-devotees
who accept severe austerities and penance's to achieve the highest position may
think themselves liberated, their intelligence is impure. Although they may rise
to the level of impersonal Brahman realization, they fall down from their position of imagined superiority because they neglect to worship Your lotus feet.
(Bhag. 10.2.32)
12.31
tatha na te madhava tavakah kvacid
bhrasyanti margat tvayi baddha-sauhrdah
tvayabhigupta vicaranti nirbhaya
vinayakanikapa-murdhasu prabho
O Madhava, Supreme Personality of Godhead, Lord of the goddess of
fortune, if devotees completely in love with You sometimes fall from the path
of devotion, they do not fall down like non-devotees, for You still protect them.
Thus they fearlessly traverse the heads of their opponents and continue to
progress in devotional service. (Bhag. 10.2.33)
12.32
jivan-mukta api punar-bandhanam yanti karmabhih
yady-acintya-maha-saktau bhagavaty-aparadhinah
Those souls who have attained liberation while living can again become
bound if they commit an offense to the inconceivably powerful Supreme Personality of Godhead. (Vasana-bhasyodhrta Sri Bhagavata-parisista-vacana)
12.33
jivan-muktah prapadyante kvacit samsara-vasanam
yogino na vilipyante karmabhir-bhagavat-parah
Those who have attained liberation while living sometimes develop
material attachment, but those who are fixed in bhakti-yoga, who have dedicated
themselves to Krsna, will never again have to suffer repeated birth and death.
(Vasana-bhasyodhrta Sri Bhagavata-parisista-vacana)
12.34

nanu-vrajati yo mohadavrajantam jagadisvaram

jnanagnidagdha-karmapi sa bhaved brahmaraksasah
Out of foolishness if one does not follow the Lord of the universe when he
goes out on a chariot then such a person will become Brahma-raksasa even if he
is a liberated person. (Ratha-yatra-prasange Sri Visnu-bhakti-candrodayoddhrta
Puranavakya)
Material Education, Austerity, Work, Knowledge,
or Eightfold Yoga, Cannot Enable one to see God
12.35
adyapi vacas-patayas tapo-vidya-samadhibhih
pasyanto 'pi na pasyanti pasyantam paramesvaram
[The most powerful Lord Brahma, the father of all progenitors, Lord Siva;
Manu, Daksa and other rulers of humankind, the four saintly Brahmacaris
headed by Sanaka and Sanatana, the great sages Marici, Atri, Angira, Pulastya,
Pulaha, Kratu, Bhrgu, and Vasistha, and my humble self (Narada) are all stalwart brahmans.] All of us can speak authoritatively on Vedic literature. We are
very powerful because of austerities, meditation and education. Nonetheless,
even after searching for the Supreme Personality of Godhead, who sees everything, we cannot see Him or understand Him. (Bhag. 4.29.44)
The Instruction of the Vedas About the
Ascending Path of Impersonal Knowledge
12.36
nayam-atma-pravacanena labhyo na medhaya na bahuna srutena
yam evaisa vrnute tena labhyas tasyaisa atma vivrnute tanum svam
The Supreme Self can never be known by argument, reasoning, intelligence, or scholarship. By His own sweet will, however, the Lord may choose to
reveal Himself to someone in His personal divine form. Only such a person can
see the Lord. (Mundaka Upanisad 3.2.3)
12.37
athapi te deva padambuja-dvaya-prasada-lesanugrhita eva hi
janati tattvam bhagavan-mahimno na canya eko 'pi ciram vicinvan
[Lord Brahma said] My Lord, if one is favored by even a slight trace of the
mercy of Your lotus feet, he can understand the greatness of Your personality.
But those who speculate are unable to know you, even though they study the
Vedas for many years. (Bhag. 10.14.29)
12.38
isvarera krpa-lesa haya ta' yahare
sei ta' isvara-tattva janibare pare
If one receives but a tiny bit of the Lord's favor by dint of devotional service, he can understand the nature of the Supreme Personality of Godhead.
(Cc. Madhya 6.83)
Bhakti is Superior to Karma and Jnana

12.39
sva-sukha-nibhrta-cetas tad-vyudastanya-bhavo
'py ajita-rucira-lilakrsta-saras tadiyam
vyatanuta krpaya yas tattva-dipam puranam
tam akhila-vrjina-ghnam vyasa-sunum nato 'smi
Let me offer my respectful obeisance's unto my spiritual master, the son of
Vyasadeva, Sukadeva Gosvami. It is he who defeats all inauspicious things
within this universe. Although in the beginning he was absorbed in the happiness of Brahman realization and was living in a secluded place, giving up all
other types of consciousness, he became attracted by the most melodious pastimes of Lord Krsna. He therefore mercifully spoke the supreme Purana, Srimad
Bhagavatam, which is the bright light of the Absolute Truth and which describes
the activities of Lord Krsna. (Bhag. 12.12.69)
The Eightfold Yoga System Does not Lead to the Highest Goal
12.40
yamadibhir yoga-pathaih kama-lobha-hato muhuh
mukunda-sevaya yadvat tathatmaddha na samyati
By yoga practice one may be able to control the senses and become
relatively free from lust and greed, but this will never satisfy the soul. Only devotional service to Krsna gives complete satisfaction to the soul. (Bhag. 1.6.35)
Mind Control Through Pranayama is Impossible
12.41
yunjananam abhaktanam pranayamadibhir manah
aksina-vasanam rajan drsyate punar utthitam
Nondevotees who attempt to control the mind through pranayama may
succeed for a time, but ultimately their minds are filled with subtle desires, therefore, they soon become attached once again to the sense objects. (Bhag. 10.51.60)
12.42
prayasah pundarikaksa yunjanto yogino manah
visidanty asamadhanan mano-nigraha-karsitah
O lotus-eyed Lord, those yogis who try to control their minds are frustrated in their attempts to attain samadhi, and soon tire of their efforts at mind
control. (Bhag. 11.29.2)
Yoga and Pranayama are a Waste of Time
12.43
antarayan vadanty eta yunjato yogam uttamam
maya sampadyamanasya kala-ksapana-hetavah
The wise have concluded that yoga and its mystic perfection's are impediments on the path of the Absolute Truth. They are a waste of time for those
who wish to practice the best yoga, devotional service, and thus attain the
highest perfection [love of Godhead]. (Bhag. 11.15.33)

Who is a Real Yogi and Sannyasi?

12.44
anasritah karma-phalam karyam karma karoti yah
sa sannyasi ca yogi ca na niragnir na cakriyah
One who is unattached to the fruits of his work yet does his duty is a true
sannyasi and a yogi, not he who lights no fire of sacrifice or performs no work.
(Bhagavad-gita 6.1)
12.45
niskama haiyakare ye krsna-bhajana
tahare se bali "yogi" sannyasa-laksana
visnu-kriya na karile paranna khaile
kicchu nahe, saksatei ei vede bale
One who worships Krsna without material desires is a real yogi and has
symptoms of sannyasi. Those who do not work for Visnu but eat from others
are parasites. That is the version of the Vedas. (C.bhag. Antya 3.41-42)
12.46
tapasvibhyo 'dhiko yogi jnanibhyo 'pi mato 'dhikah
karmibhyas cadhiko yogi tasmad yogi bhavarjuna
A yogi is greater than a ascetic, a jnani, or a karmi. Therefore, O Arjuna,
always be a yogi. (Bhagavad-gita 6.46)
12.47
yoginam api sarvesam mad-gatenantar-atmana
sraddhavan bhajate yo mam sa me yuktatamo matah
Of all yogis, who always abides in Me with great faith, always thinking of
Me and worshiping Me in transcendental loving service, is most intimately
united with Me in yoga. He is the highest of all. (Bhagavad-gita 6.47)
Without Bhakti There is no Means to Attain the Supreme
12.48
na sadhayati mam yogo na sankhyam dharma uddhava
na svadhyayas tapas tyago yatha bhaktir mamorjita
I am not controlled by those who practice mystic yoga, Sankhya philosophy, mundane piety and religion, study of the Vedas, penances and renunciation. O Uddhava, I am controlled by bhakti. Those who have developed unalloyed devotion for Me control Me by their love. (Bhag. 11.14.20)
Pure Devotion is the Only Means to Attain Krsna
12.49
'bapera dhana ache' jnane dhana nahi paya
tabe sarvajna kahe tare praptira upaya
'ei sthane ache dhana' yadi daksine khudibe
'bhimarula-baruli' uthibe, dhana na paibe

'pascime' khudibe, taha 'yaksa' eka haya

se vighna karibe, dhane hata na padaya
'uttare' khudile ache krsna 'ajagare'
dhana nahi pabe, khudite gilibe sabare
purva-dike tate mati alpa khudite
dhanera jhari padibeka tomara hatete
aiche sastra kahe, karma, jnana, yoga tyaji'
'bhaktye' krsna vasa haya, bhaktye tanre bhaji
ataeva 'bhakti' krsna-praptyera upaya
'abhidheya' bali' tare sarva-sastre gaya
dhana paile yaiche sukha-bhoga phala paya
sukha-bhoga haite duhkha apani palaya
taiche bhakti-phale krsne prema upajaya
preme krsnasvada haile bhava nasa paya
daridrya-nasa, bhava-ksaya, premera 'phala' naya
prema-sukha-bhoga mukhya prayojana haya
Although being assured of his father's treasure, the poor man could not
acquire this treasure by such knowledge alone. The astrologer had to tell him,
therefore, the means whereby he could actually find the treasure. The astrologer said, "The treasure is in this place, but if you dig on the southern side, the
wasps and drones will rise, and you will not get your treasure. If you dig on the
western side, a ghost will create such a disturbance that your hands will not
even touch the treasure. If you dig on the northern side, a big black snake will
devour you. If, however, you dig up a small quantity of dirt on the eastern side,
you will immediately touch the pot of treasure. Revealed scriptures conclude
that one should give up fruitive activity, speculative knowledge, and the mystic
yoga system. Instead one should take to devotional service, by which Krsna
can be fully satisfied. The conclusion is that devotional service is the only means
to approach the Supreme Personality of Godhead. This system is therefore
called abhidheya. This is the verdict of all revealed scriptures. When one is
actually rich he naturally enjoys all kinds of happiness. When one is actually
a happy mood, all distressful conditions go away by themselves. No extraneous
endeavor is needed. Similarly, as a result of bhakti, one's dormant love for
Krsna awakens. Then one can taste the association of Lord Krsna. And material existence, the repetition of birth and death, comes to an end. The goal of
love of Godhead is not to become materially rich or free from material bondage. The real goal is to be situated in devotional service to the Lord and to
enjoy transcendental bliss. (Cc. Madhya 20.131-136, 139-142)
The Goal of Bhakti and the Goal of Karma
and Jnana are not the Same
12.50
tesam satata-yuktanam bhajatam priti-purvakam
dadami buddhi-yogam tam yena mam upayanti te
To those who are constantly devoted, serving Me with love, I give the
understanding by which they can come to Me. (Bhagavad-gita 10.10)
12.51
yogasya tapasas caiva nyasasya gatayo 'malah
mahar janas tapah satyam bhakti-yogasya mad-gatih

Those who practice mystic yoga, who perform great austerities and accept
sannyasa, may attain the sinless realms of Maharloka, Janaloka, Tapaloka, and
Satyaloka, but those who practice bhakti-yoga, devotional service unto Me, attain My abode. (Bhag. 11.24.14)
12.52
yanti deva-vrata devan pitrn yanti pitr-vratah
bhutani yanti bhutejya yanti mad-yajino 'pi mam
Those who worship the demigods go to the planets of the demigods; those
who worship the ancestors go to the ancestors; those who worship ghosts and
spirits take birth among such beings, and those who worship Me will live with
Me. (Bhagavad-gita 9.25)
12.53
'mukti, bhukti vanche yei, kahan duohara gati?'
'sthavara-deha, deva-deha yaiche avasthiti'
"And what is the destination of those who desire liberation and those
who desire sense gratification?" Sri Caitanya Mahaprabhu asked. Ramananda Raya
replied, "Those who attempt to merge into the existence of the Supreme Lord
will have to accept a body like that of a tree. And those who are overly inclined
toward sense gratification will attain the bodies of demigods.'' (Cc. Madhya 8.257)
The Character of Bhakti
12.54
mac-citta mad-gata-prana bodhayantah parasparam
kathayantas ca mam nityam tusyanti ca ramanti ca
The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always
enlightening one another and conversing, about Me.
(Bhagavad-gita l0.9)
Thus ends the Twelfth Jewel of the Gaudiya Kanthahara, entitled Abhidheya-tattva.

Sadhana-bhakti-tattva
Jnana-misra-bhakti:Devotion Mixed with Knowledge
13.l
brahma-bhutah prasannatma na socati na kanksati
samah sarvesu bhutesu mad-bhaktim labhate param
One who is situated in Brahman is joyful. He never laments nor hankers
for anything. He is equally disposed toward every living being. In that state he
attains pure devotional service unto Me. (Bhagavad-gita 18.58)
Karma-misra-bhakti:Devotion Mixed with Karma
13.2
yat karosi yad asnasi yaj juhosi dadasi yat
yat tapasyasi kaunteya tat kurusva mad-arpanam
O son of Kunti, whatever you do, whatever you eat, whatever you offer or
give away, as well as whatever austerities you perform should be done as an
offering unto Me. (Bhagavad-gita 9.27)
13.3
varnasramacaravata purusena parah puman
visnur-aradhyate pantha nanyas tat-tosa-karakah
The Supreme Personality of Godhead, Lord Visnu, is worshiped by the
proper execution of prescribed duties in the system of varnasrama-dharma. There
is no other way to satisfy Lord Visnu. One must be situated in the one of the
four varnas and asramas. (Visnu Purana 3.8.9)
13.4
yajnarthat karmano 'nyatra loko 'yam karma-bandhanah
tad-artham karma kaunteya mukta-sangah samacara
Work done as a sacnfice for Visnu must be performed, otherwise work
binds one to the material world. Therefore, O son of Kunti, perform your prescribed duties for His satisfaction, and in that way you will always remain free
from bondage. (Bhagavad-gita 3.9)
The Definition of Bhakti
13.5
sa paranuraktirisvare
Transcendental attachment to the Supreme Lord is called bhakti. (Sandilyabhakti-sutra)
13.6
anyabhilasita-sunyam jnana-karmady-anavrtam
anukulyena krsnanu-silanam bhaktir-uttama
Pure devotional service is free from all impurities, beginning with karma
and jnana. In other words, it is devoid of all attempts to attain fulfillment through
power and knowledge. Suddha-bhakti is the favorable cultivation of service to

Krsna. In suddha-bhakti a devotee constanly serves Krsna's desires. (Bhaktirasamrta-sindhu, Purva-vibhaga 1.11)
13.7
sarvopadhi-vinirmuktam tat-paratvena nirmalam
hrsikena hrsikesa-sevanam bhaktirucyate
Devotional service means engaging all our senses in the service of the Lord
of the senses. By this one is liberated from all material designations and one's
senses are purified. (Bhakti-rasamrta-sindhu, Purva-vibhaga 1.12)
The Srutis Glorify Bhakti
13.8
bhaktirevainam nayati bhaktirevainam darsayati
bhaktivasah puruso bhaktireva bhuyasi
Bhakti leads the jiva to the Lord, and enables the soul to see the Supreme
Personality of Godhead. The Lord is controlled by bhakti. Bhakti is best of all.
(Madhvacarya's commentary on Vedanta-Sutra 3.3.53)
13.9
om amrtarupa ca
Bhakti has a nectarean form. (Narada-bhakti-sutra 1.3)
13.10
om yal labdha puman siddho bhavatyamrti-bhavati trpto bhavati
On attaining divine love man attains perfection and immortality. He becomes thoroughly satisfied. (Narada-bhakti-sutra 1.4)
13.11
om yat prapya na kincit vanchati na socati na dvesti
na ramate notsahi bhavati
Upon attaining love of God one neither hankers nor laments. He is freed
from attachment and detachment, and takes no pleasure in material things.
(Narada-bhakti-sutra 1.5)
Two Kinds of Bhakti Vaidhi and Raganuga
13.12
sastroktaya prabalaya tat-tan-maryadayanvita
vaidhi bhaktiriyam kaiscin-maryadamarga ucyate
Devotional service governed by the rules and regulations of the scriptures
is also called maryada-marga, or the reverential path of devotion, the path of
serving the Lord in opulence, by different scholars [such as Vallabhacarya].
(Bhakti-rasamrta-sindhu, Purva-vibhaga 2.269)
13.13
iste svarasiki ragah paramavistata bhavet
tan-mayi ya baved-bhaktih sa'tra ragatmikodita

Raga-bhakti is complete absorbtion in the Deity of one's choice; that absorbing devotion is here described as ragatmika-bhakti. In other words, spontaneous attraction for Krsna while being completely absorbed in thoughts of Him
with an intense desire of love. (Bhakti-rasamrta-sindhu, Purva-vibhaga 2.272)
Vaidhi-bhakti
13.14
surarse vihita sastre harimuddisya ya kriya
saiva bhaktiriti prokta taya bhaktih para bhavet
O sage amongst the demigods, Narada, those activities prescribed in the
revealed scriptures for satsifying the Supreme Personlality of Godhead, Lord
Hari, are called the regulative principles of bhakti, (sadhana-bhakti), by practicing which one may attain the highest bhakti (prema). (Bhakti-rasamrta-sindhu,
Purva-vibhaga 2.13)
Raga-bhakti
13.15
loka-dharma, veda-dharma, deha-dharma, karma
lajja, dhairya, deha-sukha, atma-sukha-marma
dustyaja arya-patha, nija parijana
sva-jane karaye yata tadana-bhartsana
sarva-tyaga kari' kare krsnera bhajana
krsna-sukha-hetu kare prema-sevana
ihake kahiye krsne drdha anuraga
svaccha dhauta-vastre yaiche nahi kona daga
ataeva kama-preme bahuta antara
kama andha-tamah, premanirmala bhaskara
ataeva gopi-ganera nahi kama-gandha
krsna-sukha lagi matra, krsna se sambandha
atma-sukha-duhkhe gopira nahika vicara
krsna-sukha-hetu cesta mano-vyavahara
krsna lagi' ara saba kare parityaga
krsna-sukha-hetu kare suddha anuraga
Social customs, scriptural injunctions, bodily demands, fruitive action, shyness, patience, bodily pleasures, self-gratification and the path of varnasramadharma, which is difficult to give up the gopis have forsaken all these, as well
as their relatives and their punishment and scolding, for the sake of serving
Lord Krsna.
They render loving service to Him for the sake of His enjoyment. That is
called firm attachment to the Lord. It is spotlessly pure, like a clean cloth that
has no stain. Therefore lust and love are quite different. Lust is like dense darkness, but love is like the bright sun. Thus there is not the slightest taint of lust in
the gopis love. Their relationship with Krsna is only for the sake of His enjoyment. The gopis do not care for their own pleasures or pains. All their physical
and mental activities are directed toward offering enjoyment to Krsna. They
renounced everything for Krsna. They have pure attachment (anuraga) to giving Krsna pleasure. (Cc. Adi 4.167-172, 174-175)
The Nine Limbs of Bhakti

13.16
sravanam kirtanam visnoh smaranam pada-sevanam
arcanam vandanam dasyam sakhyam atma-nivedanam
Hearing and chanting about the transcendental holy name, form, qualities,
paraphernalia and pastimes of Lord Visnu, remembering them, serving the lotus feet of the Lord, offering the Lord respectful worship with sixteen types of
paraphernalia, offering prayers to the Lord, becoming His servant, considering
the Lord one's best friend, and surrendering everything unto Him (in other
words, serving Him with the body, mind and words) these nine processes are
accepted as pure devotional service. (Bhag. 7.5.23)
13.17
iti pumsarpita visnau bhaktis cen nava-laksana
kriyeta bhagavaty addha tan manye 'dhitam uttamam
These nine are the processes of pure devotional service. One who has dedicated his life to the service of Krsna through these nine methods should be
considered most learned, for he has acquired full knowledge. (Bhag. 7.5.24)
13.18
sri visnoh sravane pariksidabhavad-vaiyasakih kirtane
prahladah smarane tad anghribhajane laksmih prthuh pujane
akruras-tvabhivandane kapi-patir-dasye'tha sarhye'rjunah
sarvasvatma-nivedane balirabhut krsnaptiresam param
The following devotees attained Krsna and thus realized the ultimate goal
of life by following one of the nine methods of devotional service: Maharaja
Pariksita realized Krsna through hearing about His glories (sravanam), Sukadeva
Gosvami realized Krsna through speaking the Srimad Bhagavatam (kirtanam).
Prahlada realized Him through devotional remembrance (smaranam).
Laksmidevi attained His mercy by serving His lotus feet (pada-sevanam).
Maharaja Prthu attained Him through worship (arcanam). Akrura attained Him
through prayer (vandanam). Hanuman attained Him through personal service
(dasyam). Arjuna attained Him through friendship (sakhyam). Bali Maharaja
attained Him through complete surrender of body, mind, and words (atmanivedanam). (Padyavali 53)

Sravana and Smarana are Best

13.l9
tasmat sarvatmana rajan harih sarvatra sarvada
srotavyah kirtitavayas ca smartavyo bhagavan nrnam
O King, it is therefore essential that every human being hear about, glorify, and remember the Supreme Lord, the Personality of Godhead always and
everywhere. (Bhag. 2.2.36)
Sravana
13.20
tava kathamrtam tapta-jivanam kavibhir iditam kalmasapaham

sravana-mangalam srimad atatam bhuvi grnanti ye bhuri-da janah

O Krsna, just hearing the nectar of Your words and the narrations of Your
pastimes gives life to us, who are always suffering in the material world. This
nectar is broadcast all over the world by great souls. It removes all sinful reactions. It is all-auspicious and filled with spiritual power. Those who spread this
message of Godhead are certainly doing the greatest relief work for human
society; they are the most magnanimous welfare workers. (Bhag. 10.31.9)
13.21
nivrtta-tarsair upagiyamanad
bhavausadhac chrotra-mano-'bhiramat
ka uttamasloka-gunanuvadat
puman virajyeta vina pasughnat
Glorification of the Supreme Personality of Godhead is performed in the
parampara system; that is, it is conveyed from spiritual master to disciple. Such
glorification is relished by those no longer interested in the false, temporary
glorification of this cosmic manifestation. Descriptions of the Lord are the right
medicine for all the conditioned souls undergoing repeated birth and death.
Therefore, who will cease hearing glorification of the Lord except a butcher or
one who is killing his self? (Bhag. l0.l.4)
The Gradation of What is Obtained by Sravana
13.22
tac-ca nama-rupa-guna-lilamaya-sabdanam srotasparsah.
prathamam namnah sravanam-antah-karana-suddhyartham-peksam.
suddhe cantah-karane rupa-sravavena tad-udaya-yogyata bhavati.
samyagudite ca rupe gunanam sphuranam sampadyeta, sampanne ca
gunanam sphurane parikara-vaisisthyena tad-vaisisthyam
sampadyate tatas-tesu nama-rupa-guna-parikaresu samyak sphuritesu
lilanam sphuranam susthu bhavati.
tatrapi sravane sri bhagavata-sravanastu parama-srestham.
Hearing of the name, form, qualities, and pastimes of the Lord and His
devotees is called sravana. The practice of sadhana-bhakti depends on hearing
the holy name. It begins with sravana, which purifies the heart of the devotee.
This hearing process purifies the heart and gives liberation from the filthiness
of sense gratification. In this way, by hearing transcendental sound about the
form of Krsna, gradually the complete form of the Lord awakens within the
heart. Then gradually the qualities of the Lord arise within the heart. As His
qualities fully manifest themselves, the different specific aspects of His service
and pastimes gradually awaken. In this way, the holy name gradually reveals
the Lord's form, qualities, and pastimes in all their splendor and beauty and in
all their different branches. Of all kinds of hearing, Srimad Bhagavatam is the
best. (Krama Sandarbha 7.5.18)
The Glories of Sravana
13.23
pibanti ye bhagavata atmanah satam
kathamrtam sravana-putesu sambhrtam
punanti ye visaya-vidusitasayam
vrajanti tac-carana-saroruhantikam

Those who drink through their ears the nectarean topics of Krsna--who is
dear to His devotees cleanse themselves of filthy desires for material pleasures and attain the shelter of the Lord's lotus feet. (Bhag. 2.2.37)
13.24
srnvatam sva-kathah krsnah punya-sravana-kirtanah
hrdy antah stho hy abhadrani vidhunoti suhrt satam
Sri Krsna, as the Supersoul within everyone's heart and the friend of the
truthful, cleanses the desire for material enjoyment from the hearts of those
who have developed the urge to hear His messages, which are in themselves
virtuous when properly heard and chanted. (Bhag. 1.2.17)
13.25
srnvatah sraddhaya nityam grnatas ca sva-cestitam
kalena natidirghena bhagavan visate hrdi
Those who always seriously listen to Srimad-Bhagavatam and who apply
its teachings will soon realize the Supreme Lord within their heart of hearts.
(Bhag. 2.8.4)
The Meaning of the Word Kirtana
13.26
nama-lila-gunadinam-uccair-bhasa tu kirtanam
Kirtanam is defined as loudly giving voice to the glories of the Lord, beginning with the names, pastimes, and qualities of Krsna.
(Bhakti-rasamrta-sindhu, Purva-vibhaga 2.145)
The Material Senses Cannot Appreciate the
Transcendental Nature of Hearing and Chanting About Krsna
13.27
nijendriyamanah-kayacestarupam na viddhi tam
nitya-satya-ghana-nandarupa sa hi gunatiga
You should know that bhakti is not the activity of your senses, mind and
body. Bhakti is completely transcendental and full of bliss and certainly beyond the modes of nature. (Brhad-bhagavatamrta, Purva-vibhaga 2.3.133)
13.28
atah sri krsna-namadi na bhaved grahyam-indriyaih
sevonmukhe hi jihvadau svayam eva sphuratyadah
Therefore, [because the name of Krsna is identical with Himself, and is
beyond the senses] the name; form, qualities, associates, and pastimes of Krsna
are beyond the senses. When, however, a devotee engages the senses, beginning with the tongue, in the service of the Lord, Krsna reveals Himself to the
purified senses of that devotee. (Bhakti-rasamrta-sindhu, Purva-vibhaga 2.234)
Kirtana
13.29
krte yad dhyayato visnum tretayam yajato makhaih

dvapare paricaryayam kalau tad dhari-kirtanat

What was attained by meditation in Satya-yuga, by sacrifice in Treta-yuga,
and by Deity worship in Dvapara-yuga is attained in Kali-yuga by hari-kirtana.
(Bhag. 12.3.52)
The Glories of Krsna-kirtana
13.30
sakrd uccaritam yena harir-ityaksaradvayam
baddhah parikarastena moksaya gamanam prati
One who vibrates the two syllables Ha-ri without offense attains liberation
from repeated birth and death. He never again has to walk the path of material
bondage. (Padma-Purana, Uttara-khanda 80.161)
13.31
dhyayan krte yajan yajnais tretayam dvapare'rcayan
yad-apnoti tad-apnoti kalau sankirtya kesavam
What was realized in Satya-yuga by meditation, in Treta-yuga by sacrifice,
and in Dvapara-yuga by worship, may be realized in Kali-yuga by Krsna-kirtana.
(Padma-purana, Uttara-khanda 42)
Kirtana Describing the Lord's Qualities is the Aim of All Knowledge
13.32
idam hi pumsas tapasah srutasya va
svistasya suktasya ca buddhi-dattayoh
avicyuto 'rthah kavibhir nirupito
yad uttamasloka-gunanuvarnanam
One's advancement of knowledge is furthered by austerities, study of
Vedas, sacrifice, chanting of hymns, and charity. Those who are wise, however,
have concluded that knowledge finds its culmination in the transcendental descriptions of the Lord, who is glorified with selected verses. (Bhag. 1.5.22)
13.33
srutasya pumsam sucira-sramasya nanv anjasa suribhir idito 'rthah
tat-tad-gunanusravanam mukunda-padaravindam hrdayesu yesam
O sage! Persons who hear from a spiritual master with great labor and for
a longtime must hear from the mouths of pure devotees the glorification of the
character and activities of pure devotees. Pure devotees always think within
their hearts of the lotus feet of the Personality of Godhead, who awards liberation to His devotees. (Bhag. 3.13.4)
The Glories of the Qualities of the Supreme Lord
13.34
atmaramas ca munayo nirgrantha apy urukrame
kurvanty ahaitukim bhaktim ittham-bhuta-guno harih
All varieties of atmaramas, especially those established on the path of
self-realization, though freed from all kinds of material bondage, desire to ren-

der unalloyed devotional service to the Personality of Godhead. This means the
Lord has transcendental qualities and therefore can attract everyone, including
even liberated souls. (Bhag. 1.7.10)
Nama-kirtana is the Best
13.35
param srimat padambhoja-sada-sangaty apeksaya
nama-sankirtana-prayam visuddham bhaktimacara
O Gopa Kumara! If you desire to have the eternal association of the lotus
feet of the Lord then you should perform pure devotional service which is prominent in chanting of the holy name. (Brhad-bhagavatamrta 2.3.144)
Nama-kirtana is the Only Way in Kali-yuga
13.36
harer nama harer nama harer namaiva kevalam
kalau nasty eva nasty eva nasty eva gatir anyatha
The name of Hari, the name of Hari, the name of Hari is absolutely the
only way, the only way, the only way in this age of Kali. There is absolutely no
other way. (Cc. Adi 17.21)
The Harinama Verse Explained
13.37
kali-kale nama-rupe krsna-avatara
nama haite haya sarva-jagat-nistara
dardhya lagi' 'harer nama'-ukti tina-vara
jada loka bujhaite punah 'eva'-kara
'kevala'-sabde punarapi niscaya-karana
jnana-yoga-tapa-karma-adi nivarana
anyatha ye mane, tara nahika nistara
nahi, nahi, nahie tina 'eva'-kara
In this age of Kali, the holy name of the Lord, the Hare Krsna maha-mantra, is the incarnation of Krsna. Simply by chanting these names, one associates
with the Lord directly. Anyone who does this is certainly delivered. This verse
repeats the word eva (certainly) three times for emphasis. It also repeats three
times the words harer nama just to make common people understand. The use of
the word kevala (only) prohibits all other processes, such as cultivation of
knowledge, practice of mystic yoga, and performance of austerities and fruitive
activities. (Cc. Adi 17.22-25)
Smarana
13.38
etavan sankhya-yogabhyam sva-dharma-parinisthaya
janma-labhah parah pumsam ante narayana-smrtih
The highest perfection of human life, achieved either by complete knowledge of matter and spirit, by practice or mystic powers, or by perfect discharge
of occupational duty, is to remember the Personality of Godhead at the time of
death. (Bhag. 2.1.6)
The Results of Remembering Material Subjects

vs. that of Remembering Krsna

13.39
visayan dhyayatas cittam visayesu visajjate
mam anusmaratas cittam mayy eva praviliyate
One who meditates on the objects of the senses becomes attached to those
things. One who remembers Me, however, becomes absorbed in Me. (Bhag. 11.14.27)
The Results of Remembering Krsna
13.40
avismrtih krsna-padaravindayoh
ksinoty abhadrani ca sam tanoti
sattvasya suddhim paramatma-bhaktim
jnanam ca vijnana-viraga-yuktam
For one who remembers the lotus feet of Krsna, all inauspiciousness soon
disappears, and one's good fortune expands. In other words, one becomes free
from all material contamination, one attains liberation from repeated birth and
death and one's real spiritual life begins. As one's heart becomes gradually
purified, one's devotion for the Lord within the heart awakens, and one realizes
the Paramatma. Thus one gradually develops knowledge (jnana), realization
(vijnana), and renunciation (vairagya). (Bhag. 12.12.55)
Kirtana is Better than Sravana and Smarana
13.41
yadyanya bhaktih kalau kartavya tada kirtanakhya bhakti-samyoga-naiva
ityuktam. yajnaih sankirtana-prayair yajanti hi sumedhasa iti. tatra ca
svatantram eva nama kirtanam-atyanta-prasastam.
Even though in the age of Kali one may perform the above eight branches
of bhakti, nevertheless, one must perform kirtana as the principle way of advancing in sadhana-bhakti. The Srimad Bhagavatam says, yajnaih sankirtanaprayair yajanti hi sumedhasah, "Those who are intelligent in this age of Kali will
worship the Lord through the performance of sankirtana". On account of this it
is determined from an objective point of view, that of all processes of devotional service, nama-sankirtana is the best. (Krama-Sandarbha commentary to
Bhag. 7.5.23-24)
Pada-sevana
13.42
yat-pada-sevabhirucis tapasvinam
asesa-janmopacitam malam dhiyah
sadyah ksinoty anvaham edhati sati
yatha padangustha-vinihsrta sarit
By the inclination to serve the lotus feet of the Lord, suffering humanity
can immediately cleanse the dirt accumulated in their minds during innumerable births. Like the Ganges, which emanates from the lotus feet of the Lord,
such a process immediately cleanses the mind, and thus Krsna consciousness

gradually increases. (Bhag. 4.21.31)

13.43
dhautatma purusah krsna-pada-mulam na muncati
mukta-sarva-pariklesah panthah sva-saranam yatha
A pure devotee of the Lord whose heart has once been cleansed by the
process of devotional service never relinquishes the lotus feet of the Lord, for
they fully satisfy him, as a traveler is satisfied at home after a troubled journey.
(Bhag. 2.8.6)
13.44
padasevayam padasabdo bhakyaiva nirdisthah. tatah sevayah
sadaratvam vidhiyate. asya sri murti-darsana-sparsanaparikramanuvrajana-bhagavan-mandira-ganga-purusottama-dvarakamathuradi tadiya tirtha-sthana-gamana-dayo'py antar-bhavayed
In this verse, the words, pada-sevanam indicates through bhakti. On account of this, there is the formal or proper fondness of service. Being intensely
attached to thinking of the Lord's lotus feet is called pada-sevanam. When one
is particularly adherent to the process of pada-sevanam, this gradually includes
other processes, such as seeing the form of the Lord, touching the form of the
Lord, circumambulating the Deity or the temple of the Lord, visiting such holy
places as Jagannatha Puri, Dvaraka, and Mathura to see the Lord's form, and
bathing in the Ganges or Yamuna, and serving the devotees is also known as
tadiya-upasanam, or worshiping those things in connection with Krsna. This is
also considered to be a branch of pada-sevanam. (Krama-Sandarbha commentary on Bhag. 7.5.23-24)
Result of Pada-sevana
13.45
etam sa asthaya paratma-nistham
adhyasitam purvatamair maharsibhih
aham tarisyami duranta-param
tamo mukundanghri-nisevayaiva
I shall cross over the ocean of material existence, which is extremely difficult to cross by becoming fixed in serving the lotus feet of Mukunda and by
taking complete shelter of Him. This is approved by the previous great saints
and sages who were fixed in devotion to the Supreme Lord. (Bhag. 11.23.57)
Note: Sri Visnuswami considered accepting sannyasa as paratma-nistham, being fixed
in the service of Paramatma.
13.46
prabhu kahe,sadhu ei bhiksura vacana
mukunda sevana-vrata kaila nirdharana
paratma-nistha-matra vesa-dharana
mukunda-sevaya haya samsara-tarana
sei vesa kaila, ebe vrndavana giya
krsna-nisevana kari nibhrte vasiya
Lord Caitanya approved the purport of the above verse on account of the

determination of the mendicant devotee to engage in the service of Lord

Mukunda. He gave His approval of this verse, indicating that it was very good.
The real purpose of sannyasa is to dedicate oneself to the service of the lotus
feet of Mukunda. By serving Mukunda, one can actually be liberated from the
bondage of material existence. (Cc. Madhya 3.7-9)
Arcana
13.47
yatha taror mula-nisecanena trpyanti tat-skandha-bhujopasakhah
pranopaharac ca yathendriyanam tathaiva sarvarhanam acyutejya
As by pouring water on the root of a tree the leaves and branches are
satisfied, and as supplying food to the stomach the entire body is satisfied, simply by worshiping the Supreme Personality of Godhead, all worship is automatically performed and the entire universe is satisfied. (Bhag. 4.31.14)
13.48
vidhina devadevesah sankha cakra dharo harih
phalam dadati sulabham salilenapi pujitah
If Lord Hari, the Supreme master of all demigods, who holds a conch and
disc is worshiped properly even if by water, He grants
the suitable result. (Sri Krsnamrta-maharnava Madhvacarya)
13.49
ye tu sampattimanto grhasthastesam tvarcanamarga eva mukhyah
tadakrtva phi niskrincanavat kevalasmaranadi-nisthattve vittasathyapratipattih syat. paradvara sapmadanam vyavaharanisthatvasyalasatvasya
va pratipadakam.
tato sraddhamayatvaddhinameva tat. tatha garhastya-dharmasya
devatayagarupasya sakhapallavadisekasthaniyasya mulasekarupam
tadarcanamityapi tadakarane mahan dosah.
diksitanam ca sarvesam tadakarane narakapatah sruyate. nanu bhagavannamatmaka eva mantrah, tatra visesena namah sabdadyalankrtah, sri
bhagavata sri mahrsibhis cahita-sakti-visesah, sri bhagavata
samamtmasambandhavisesa-pratipadakasca, tatra kevalani tato mantresu
namato 'dhikasamarthye labdhe katham diksadyapeksa ucyate, yadyapi
svarupato nasti, tathapi prayah dehadi 'sambandhena kadarya-silanam
viksiptacittanam jananam tat sankoci-karanaya maharsiprabhrtibhiratrarcana-marge kvacit kacin-maryada sthapitasti.
Srila Prabhupada paraphrases this passage from Srila Jiva Gosvami's
Krama-Sandarbha: "Especially for grhasthas who have money, the path
of Deity worship is strongly recommended. An opulent householder
who does not engage his hard-earned money in the service of the Lord
is called a miser. One should not engage paid brahmanas to worship the
Deity. If one does not personally worship the Deity but engages paid
servants to do so he is considered lazy. His worship of the Deity is called
artificial and devoid of faith. An opulent householder can collect luxurious paraphenalia for Deity worship, and consequently for householder
devotees the worship of the Deity is compulsory. [In our Krsna consciousness movement there are brahmacaris, grhasthas, vanaprasthas,

and sannyasis, but the Deity worship in the temple should be performed
expecially by the householders. The brahmacaris can go with the
sannyasis to preach, and the vanaprasthas should prepare themselves
for the next status of renounced life, sannyasa] Grhastha devotees, however, are generally engaged in material activities, and therefore if they
do not take to Deity worship, their falling down is positively assured.
Deity worship means following the rules and regulations precisely. That
will keep one steady in devotional service. Grhasthas must adopt the
arcana-viddhi, or Deity worship according to the suitable arrangements
and directions given by the spiritual master. Deity worship should be
continued along with hearing and chanting. Therefore every mantra is
preceded by the word namah. In all the mantras there are specific potencies, of which the grhastha must take advantage. There are many
mantras preceded by the word namah, but if one chants the holy name
of the Lord, he receives the result of chanting namah many times. By
chanting the holy name of the Lord, one can reach the platform of love
of Godhead. One might ask, then, what is the necessity of being initiated? The answer is that even though the chanting of the holy name is
sufficient to enable one to progress in spiritual life to the standard of
love of Godhead, one is nonetheless susceptible to contamination because of having a material body, consequently special stress is given to
arcana-viddhi. One should therefore regularly take advantage of both
the bhagavata process and the pancaratriki process.
(Krama Sandarbha commentary Bhag. 7.5.23)
13.50
patram puspam phalam toyam yo me bhaktya prayacchati
tad aham bhakty-upahrtam asnami prayatatmanah
If one offers Me with love and devotion a leaf, a flower, a fruit or some
water, I will accept it with similar love and devotion. (Bhagavad-gita 9.26)
13.51
ayam svasty-ayanah pantha dvi-jater grha-medhinah
yac chraddhayapta-vittena suklenejyeta purusah
The most auspicious course for householders of the twice-born caste is
that they devoutly worship the Deity form of the Supreme Person by sacrifices
performed with honestly earned wealth. (Bhag. 10.84.37)
Vandana
13.52
tat-pada-padma pravanaih kaya-manasa-bhasitaih
pranamo vasudevasya vandanam kathyate budhaih
When those who are devoted to Lord Hari's lotus feet offer respects to
Him with their body, mind, or words, this is called vandanam by learned devotees. (Hari-bhakti-kalpa-latika 9.1)
13.53
kim vidyaya parama-yoga-pathais ca kintairabhyasato'pi sataso janibhir-duruhaih
vande mukundam iha yan-natimatrakena
karmanyapohya paramam padameti lokah

What need is there to perform the different yoga systems, which are difficult to perfect even in a hundred births? What need is there to struggle to attain
transcendental knowledge? I shall offer my respectful obeisances to Lord Krsna,
for simply by offering obeisances to Him, one may get free from the bonds of
karma, and attain the supreme spiritual world. (Hari-bhakti-kalpa-latika 9.2)
The Glories of Vandana
13.54
tat te 'nukampam su-samiksamano
bhunjana evatma-krtam vipakam
hrd-vag-vapurbhir vidadhan namas te
jiveta yo mukti-pade sa daya-bhak
O Lord, one who seeks Your mercy, while tolerating all kinds of adversities due to past karma, who always serves You in devotion with his body, mind,
and words, and who goes on offering prayers and obeisances to You from within
the core of his heart despite all hardships, liberation is his rightful inheritance.
(Bhag. 10.14.8)
13.55
naham vande tava caranayor-dvandvam-advandva-hetoh
kumbhipakam gurumapi hare narakam napanetum
ramya rama-mrdutanulata-nandane napi rantum
bhave bhave hrdayabhavane bhavayeyam bhavantam
O my Lord Hari! I don't pray at Your lotus feet to be saved from the
duality of existence or to escape this grim hell of boiling tribulations. Nor do I
pray to enjoy the soft-skinned beautiful women who reside in the garden of
heaven. I pray to You only to develop love for You within my heart of hearts,
birth after birth. (Mukunda-mala-stotram 4)
Dasyam
13.56
dehadhindrayavak ceto-dharma-kamartha-karmanam
bhagavatyarpanam pritya dasyam-ity-abhidhiyate
When the work performed by the body, intelligence, senses, voice, and
mind, the pious activities, enjoyment and wealth, are offered with love to the
Supreme Personality of Godhead, that is called dasyam, service. (Hari-bhaktikalpa-latika 10.1)
13.57
dasye khalu nimajjanti sarva eva hi bhaktayah
vasudeve jagantiva nabhasiva diso dasa
Just as the universes enter the transcendental body of Lord Vasudeva, and
just as the ten directions enter the sky, in the same way, all different forms of
bhakti enter into service. (Hari-bhakti-kalpa-latika 10.2)
13.58
sravanam kirtanam dhyana-padasevanamarcanam
vandanam svarpanam sakhyam sarvam dasye pratisthitam

The devotional processes of hearing about the Lord, glorifying Him, remembering Him, serving His lotus feet, worshiping Him, offering obeisances to
Him, surrendering everything to Him, and befriending Him, all rest on service
to Him. (Hari-bhakti-kalpa-latika 10.3)
The Different Branches of Dasya
13.59
adarah paricaryayam sarvangair abhivandanam
mad-bhakta-pujabhyadhika sarva-bhutesu man-matih
My devotees take great care and respect in rendering Me service, offering
obeisances with all their bodily limbs, and above all worshiping My devotees. They see all living beings as related to Me. (Bhag. 11.19.21)
13.60
mad-arthesv anga-cesta ca vacasa mad-guneranam
mayy arpanam ca manasah sarva-kama-vivarjanam
For Me they engage the entire energy of their bodies. They use their words
to describe My qualities; they offer their minds to Me; and they reject all material desires. Thus are My devotees characterized. (Bhag. 11.19.22)
The Prayer of the Servant of the Lord
13.61
kamadinam kati na katidha palita durnidesas
tesam jata mayi na karuna na trapa nopasantih
utsrjyaitan atha yadu-pate sampratam labdha-buddhis
tvam ayatah saranam abhayam mam niyuoksvatma-dasye
O my Lord, there is no limit to the unwanted orders of lusty desires. Although I have rendered them so much service, they have not shown any mercy
upon me. I have not been ashamed to serve them, nor have I even desired to
give them up. O my Lord, O head of the Yadu dynasty, recently, however, my
intelligence has been awakened and now I am giving them up. Due to transcendental intelligence, I now refuse to follow the unwanted orders of these desires.
Now I come to You to surrender myself at Your fearless lotus feet. Kindly
engage me in Your personal service and save me. (Cc. Madhya 22.16)
The Definition of Sakhya
13.62
ati-visvasta cittasya vasudeve sukhambudhau
sauharddena para pritih sakhyam ity-abhidhiyate
A very faithful devotee's love for Lord Vasudeva, who is an ocean of bliss,
in the mood of friendship is called sakhyam, friendship.
(Hari-bhakti-kalpa-latika 11.1)
Two Divisions of Sakhya: Based on Faith
and Based on Friendly Affection

13.63
visvaso mitravrttis ca sakhyam dvividham-iritiam
The wise have determined that sakhya, friendship, has two divisions:
sakhyam that is a generic sense of friendship based on faith [that "God is my
friend" in sadhana-vaidhi-bhakti] and a highly refined and developed sakhyam
based on the temperament of friendly feelings [as in the case of the cowherd
boys in Vrndavana. (Bhakti-rasamrta-sindhu, Purva-vibhaga 2.188)
Generic Sakhyam, Based on Faith
13.64
evam manah karma-vasam prayuokte
avidyayatmany upadhiyamane
pritir na yavan mayi vasudeve
na mucyate deha-yogena tavat
When the living entity is covered by the mode of ignorance, he does not
understand the individual living being and the supreme living being. His mind is
immersed in fruitive activity. Until he is "friendly" or affectionate towards Lord
Vasudeva, he is certainly not delivered from having to accept a material body
again and again. (Bhag. 5.5.6)
Sakhyam Based on Intimate Feelings of Friendship
13.65
aho bhagyam aho bhagyam nanda-gopa-vrajaukasam
yan-mitram paramanandam purnam brahma sanatanam
What good fortune was Nanda Maharaja's! What good fortune was bestowed upon the gopas, and all the other residents of Vraja! Their good fortune
is beyond limits, because the eternally blissful Personality of Godhead is their
friend. (Bhag. 10.14.32)
The Definition of Atma-nivedanam
13.66
krsnayarpita-dehasya nirmamasyap;mhankrteh
manasas tat svarupatvam smrtam-atma-nivedanam
Free from false ego and a false sense of proprietorship, a pure devotee
surrenders his body to the Lord. The natural inclination of such a devotee's
mind is called atma-nivedanam surrendering everything. (Hari-bhakti-kalpalatika 12.1)
13.67
vapuradisu yo'pi ko'pi va gunato'mani yatha-tatha-vidhah
tadaham tava pada-padmayo-rahamadyaiva maya samarpitah
Whatever might be my situation with regard to the body and worldly conditions; whatever might be the type of character I am endowed with I dedicate here and now my entire self to You. (Stotra-ratnam 49)
Saranagati

13.68
devarsi-bhutapta-nrnam pitrnam
na kinkaro nayam rni ca rajan
sarvatmana yah saranam saranyam
gato mukundam parihrtya kartam
O King, one who has given up all material desires and has taken full shelter of the lotus feet of Mukunda, who offers shelter to all, is not indebted to the
demigods, great sages, ordinary living beings, relatives, friends, mankind, or
even one's forefathers who have passed away. Since all such classes of living
beings are part and parcel of the Supreme Lord, one who has surrendered to
the Lord's service has no need to serve such persons separately. (Bhag. 11.5.41)
13.69
sarva-dharman parityajya mam ekam saranam vraja
aham tvam sarva-papebhyo moksayisyami ma sucah
Abandon all varieties of religion and surrender unto Me. I shall protect
you from all sinful reactions. Do not fear. (Bhagavad-gita 18.66)
Duties and Religious Principles (Dharma) Favorable to Bhakti
13.70
sarvato manaso 'sangam adau sangam ca sadhusu
dayam maitrim prasrayam ca bhutesv addha yathocitam
A sincere disciple should shun all material conceptions and associate with
sadhus, by showing kindness to subordinates, friendship to peers, and reverence
to superior devotees. (Bhag. 11.3.23)
13.71
saucam tapas titiksam ca maunam svadhyayam arjavam
brahmacaryam ahimsam ca samatvam dvandva-samjnayoh
A sincere disciple should shun all material conceptions by remaining clean,
austere, tolerant, quiet, studious, simple, celibate, non-violent, and unbewildered
by duality. (Bhag. 11.3.24)
13.72
sarvatratmesvaranviksam kaivalyam aniketatam
vivikta-cira-vasanam santosam yena kenacit
One should realize that souls are all-pervading and that the Lord is the
Supreme controller of the universe. In this way, he should live in solitude, free
from attachment to wife, family, home, and society. He should wear ragged
cloth or tree bark and remain contented with whatever he gets without endeavor.
(Bhag. 11.3.25)
13.73
sraddham bhagavate sastre 'nindam anyatra capi hi
mano-vak-karma-dandam ca satyam sama-damav api
He should have firm faith in scriptures that glorify the Lord, but should
not blaspheme other scriptures. He should control his mind, words, and deeds.

He should always remain truthful and keep his senses controlled. (Bhag. 11.3.26)
13.74
sravanam kirtanam dhyanam harer adbhuta-karmanah
janma-karma-gunanam ca tad-arthe 'khila-cestitam
One should listen to, glorify, and meditate upon the wonderful births, pastimes, and qualities of the Supreme Personality of Godhead, Sri Hari. One should
also dedicate all his acts for the pleasure of the Lord. (Bhag. 11.3.27)
13.75
istam dattam tapo japtam vrttam yac catmanah priyam
daran sutan grhan pranan yat parasmai nivedanam
One should perform sacrifice, charity, and penance only for the pleasure
of the Lord. One should also chant mantras and hymns in praise of the Lord.
All one's religious duties should be done for Him. One also should offer to the
Lord whatever gives one pleasure. (Bhag. 11.3.28)
13.76
utsahan-niscayad dhairyat tat-tat-karma-pravartanat
sanga-tyagat sato vrtteh sadbhir-bhaktih prasidhyati
Enthusiasm, determination, patience, acting according to the principles of
devotional service, giving up the association of non-devotees and following in
the footsteps of the previous acaryas these six things are favorable to the cultivation of devotional service. (Upadesamrta 3)
Detachment is Favorable for Bhakti
13.77
jata-sraddho mat-kathasu nirvinnah sarva-karmasu
veda duhkhatmakan kaman parityage 'py anisvarah
Sometimes a devotee has awakened faith in hearing about Me, but even
though he is disgusted with karmic life and knows the miseries that sensual
pleasures bring, he is unable to give up his attachment to sense gratification.
(Bhag. 11.20.27)
13.78
tato bhajeta mam pritah sraddhalur drdha-niscayah
jusamanas ca tan kaman duhkhodarkams ca garhayan
Such a devotee should worship Me with affection, faith, determination and
conviction, even while engaging in sense gratification, knowing that such sense
gratification leads to misery, and all the while hating his attachments to material pleasures. In this way, sincerely lamenting his attachments to material pleasures, he should go on worshiping Me with affection and conviction. Gradually
his material attachments will disappear. (Bhag. 11.20.28)
13.79
proktena bhakti-yogena bhajato masakrn muneh
kama hrdayya nasyanti sarve mayi hrdi sthite

In this way, an intelligent person will constantly worship Me in bhaktiyoga and will find that gradually all the material desires in his heart disappear,
as I become firmly situated in his heart. (Bhag. 11.20.29)
13.80
anasaktasya visayan yatharham-upayunjatah
nirbandhah krsna-sambandhe yuktam vairagyamucyate
That renunciation in which there is no attachment for the objects of the
senses, but in which everything is seen in relationship to Krsna and all things
are engagcd in His service is called yukta-vairagya, or practical renunciation.
(Bhakti-rasamrta-sindhu, Purva-vibhaga 2.125)
13.81
visaya vinivartante niraharasya dehinah
rasa-varjam raso 'py asya param drstva nivartate
The embodied soul may be restricted from sense enjoyment, though the
taste for sense objects remain, but ceasing such engagements by experiencing a
higher taste, he is fixed in consciousness. (Bhagavad-gita 2.59)
Grhastha Conduct is Favorable for Bhakti
13.82
laukiki vaidiki vapi yakriya kriyate mune
hari-sevanukulaiva sa karya bhaktim-icchata
O sage, one who aspires for devotional service should perform all activities, whether Vedic or mundane, in a way that is favorable for the service of
Lord Hari. (Bhakti-rasamrta-sindhu, Purva-vibhaga 2.200, from NaradaPancaratra)
Fasting on Ekadasi is Favorable for Bhakti
13.83
tulasya-svathadhatryadi-pujanam dhamanisthata
arunodaya-viddhastu samtyajyo harivasarah
janmastamyadikam suryoda-yaviddham parityajet
One should worship Tulasi, the banyan and amala trees, and everything
else that is in relation to the Lord. One should be faithful to the Lord's abode.
One should fast on Ekadasi and Janmastami, but should avoid fasting on mixed
Ekadasi, such as when part of the Ekadasi falls on the tenth day of the moon.
One should also avoid practicing mixed Janmastami, such as when it partly falls
on the seventh day of the moon. (Prameya-ratnavali 8.9)
13.84
bahu-vakya-virodhena sandeho jayate yada
uposya dvadasi tatra trayodasyantu paranam
When there is a doubt about the correct fasting day for Ekdasi or vrata
due to many opposing scriptural statements, one should fast on dvadasi and
break the fast on trayodasi. (Hari-bhakti-vilasa 12.279, from Naradiya Purana)

What Destroys Bhakti

13.85
atyaharah prayasas ca prajalpo niyamagrahah
jana-sangas ca laulyam ca sadbhir bhaktir vinasyati
Over-eating or over-collecting, over endeavoring for mundane things, useless idle talk, neglecting scriptural rules or only formally following them, mundane association, and greed these six things destroy devotion to Krsna.
(Upadesamrta 4)
The Dust and Water From a Devotee's Feet, and His Remnants
all Have the Power to Bestow Prema
13.86
krsnera ucchista haya 'maha-prasada' nama
'bhakta-sesa' haile 'maha-maha-prasadakhyana'
bhakta-pada-dhuli ara bhakta-pada-jala
bhakta-bhukta-avasesa, tina maha-bala
ei tina-seva haite krsna-prema haya
punah punah sarva-sastre phukariya kaya
tate bara bara kahi, suna bhakta-gana
visvasa kariya kara e-tina sevana
The remnants of food offered to Krsna is called maha-prasada. After this
maha-prasada is taken by a devotee, the remnants are mahamaha-prasada. The
dust of the feet of a devotee, the water that has washed the feet of a devotee,
and the remnants of food left by a devotee are very powerful. By service to
these three, one attains the supreme goal of ecstatic love for Krsna. In all the
revealed scriptures this is declared again and again. Therefore, my dear devotees, please hear from me, for I insist again and again; please keep faith in these
three and serve to them without hesitation. (Cc. Antya 16.59-62)
The Glories of Maha-prasada
13.87
naivedyam jagadisasya annapanadikan ca yat
bhaksyabhaksa-vicaras ca nasti tad-bhaksane dvijah
O brahmanas, those foodstuffs and beverages that are offered to Krsna for
His pleasure are transcendental and one should never try to distinguish them as
eatables and non-eatables. (Hari-bhakti-vilasa 9.403)
13.88 and 89
brahmavan-nirvikaram hi yatha visnus tathaiva tat
vikaram ye prakurvanti bhaksane tad dvijatayah
kustha-vyadhi-samayuktah putradara-vivarjitah
nirayam yanti te vipra yasman-navartate punah
O brahmanas, the offerings to Sri Hari are transcendental, incorruptible,
and nondifferent from Visnu. Those who have a perverted mentality, and who
thinks them to be material will develop leprosy, be devoid of children, wife, and
family, and go to the deepest darkest regions of hell from which he will never
return. (Hari-bhakti-vilasa 9.404,405)

13.90
kukkurasya mukhad bhrastam tad annam patate yadi
brahmanena 'pi bhoktavyam itaresam tu ka katha
Maha-prasada destroys all sins. Even if it has been touched by the lips of a
dog or has fallen on the ground, it will still be relished by brahmanas. Then
what to speak if it is touched by others. (Skanda Purana, Puri Mahatmya
2.2.38.17)
13.91
asucir-vapyanacaro manasa-papam-acaran
prapti matrena bhoktavyam natra karya vicarana
Even if one is in unclean state of body or mind, engaged in irreligious acts,
he should eat maha-prasada whenever it is available to him. There is no need to
deliberate on this. (Skanda Purana, Puri Mahatmya 2.5.3.14)
Attachment to Wife and Home is Antagonistic
to Developing Bhakti
13.92
matir na krsne paratah svato va mitho 'bhipadyeta grha-vratanam
adanta-gobhir visatam tamisram punah punas carvita-carvananam
Because of their uncontrolled senses, persons addicted to materialistic life
progress toward hellish conditions and repeatedly chew the chewed. Their inclinations toward Krsna are never aroused, either by the instruction of others,
by their own efforts or by a combination of both. (Bhag 7.5.30)
13.93
na te viduh svartha-gatim hi visnum
durasaya ye bahir-artha-maninah
andha yathandhair upaniyamanas
te 'pisa-tantryam uru-damni baddhah
Persons entrapped by the consciousness of enjoying material life, and who
have therefore accepted as their leader or guru a similar blind man attached to
external sense objects, cannot understand that the goal of life is to return home,
back to Godhead and engage in the service of Lord Visnu. As blind men guided
by another blind man miss the right path and fall into a ditch, materially attached men led by another materially attached man are bound by the ropes of
fruitive labor, which are very strong. They continue again and again in materialistic life, suffering the threefold miseries. (Bhag 7.5.31)
Things Unfavorable to Devotional Service
13.94
arcye visnau siladhir-gurusu naramatir vaisnave jati-buddhirvisnor-va vaisnavanam kalimala-mathane pada-tirthe'mbu-buddhih
sri-visnor-namni mantre sakala-kalusahe sabda-samanya-buddhirvisnau sarvesvarese tad-itara-samadhir-yasya va naraki sah
Whoever considers the Deity of the Supreme Lord to be dead matter made
out of wood, stone or metal, or the spiritual master, who is an eternal associate

of the Supreme Lord, to be an ordinary man, who is prone to die, or the Vaisnava
to be coming from some caste, or the water that washes the feet of the pure
devotee or the Supreme Personality of Godhead to be ordinary water, although
such water has the potency to destroy all the evils of the age of Kali, or considers the holy name of the Supreme Lord or mantras dedicated to Him, which are
able to destroy all sin to be ordinary sounds , or thinks the Supreme Lord of all,
Lord Visnu, to be on the same level as demigods, has a hellish mentality.
Whoever thinks in this way is certainly a resident of hell. (Padma Purana)
Bad Association Destroys Bhakti
13.95
tato duhsangam utsrjya satsu sajjeta buddhiman
santa evasya chindanti mano-vyasangam uktibhih
Therefore an intelligent person should dissociate himself from evil company and associate with saintly persons, for the wise and pious saints sever one's
deep attachment to material existence and one gets liberation by their teachings. (Bhag. 11.26.26)
13.96
sadhu-sanga, krsna-krpa, bhaktira svabhava
e tine saba chadaya, kare krsne 'bhava'
Association with a devotee, the mercy of Krsna, and the nature of devotional service all help one to give up undesirable association and gradually attain elevation to the platform of love of Godhead. (Cc. Madhya 24.104)
13.97
'duhsanga' kahiye'kaitava', 'atma-vancana'
krsna, krsna-bhakti vinu anya kamana
Cheating oneself and cheating others is called kaitava. The association of
cheaters is called duhsanga, bad association. Those who desire things other
than Krsna's service are also called duhsanga, bad association. (Cc. Madhya 24.99)
13.98
niskincanasya bhagavad-bhajanon-mukhasya
param param jigamisor-bhava-sagarasya
sandarsanam visayinam-atha yositams ca
ha hanta hanta vis-bhaksanato 'py asadhu
For a person seriously desiring to cross the material ocean and engage in
the transcendental loving service of the Lord without material motives, seeing a
materialist engaged in sense gratification and seeing a woman who is similarly
interested in more abominable than drinking poison willingly. (Caitanyacandrodaya-nataka 8.23)
13.99
asat-sanga- tyaga,ei vaisnava-acara
stri-sangi'eka asadhu, 'krsnabhakta' ara
The essential behavior of a Vaisnava is that he gives up unholy association.
In other words, he avoids the company of non-devotees and men who are ad-

dicted to women and devotes himself to Krsna. (Cc. Madhya 22.87)

Prohibitions and Strictures Regarding Behavior that Destroys Bhakti
(1) Renouncing Bad Association
13.100
varam hutavahajala-panjarantar-vyavasthitih
na sauri-cinta-vimukha-jana-samvasa-vaisasam
It is better to live in a cage of fire than to invite ruin by living with those
who are averse to thinking about Sri Krsna. (Katyayana Samhita)
(2) Avoid Attachment to Accepting
Too Many Disciples and Over Endeavoring
13.101
na sisyan anubadhnita granthan naivabhyased bahun
na vyakhyam upayunjita narambhan arabhet kvacit
A sannyasi must not present allurements of material benefit to attract many
disciples. He should not initiate unqualified disciples in order to expand the
number of his followers for prestige and material gain. He should not unnecessarily read many books, nor should he lecture on scriptures such as the Srimad
Bhagavatam as a way of making his livelihood. He must not attempt to increase
material opulence unnecessarily. He must renounce endeavors for things which
are beyond his means and which cannot be attained even at the expense of
great time and energy (Maharambha). (Bhag. 7.13.8)
(3) Remaining Undisturbed by Material Misfortunes
13.102
alabhdeva vinashe va bhaksyacchadana-sadhane
aviklavamatir-bhutva harim eva dhiya smaret
If one fails to get the necessities of life, or if one loses everything, one's
recourse is to always mediate within oneself upon the Lord, with an undisturbed
mind. (Bhakti-rasamrta-sindhu, Purva-vibhaga 2.114)
(4) Avoiding Lamentation
13.103
soka-maryadibhir-bhavair-akrantam yasya manasam
katham tatra mukundasya sphurti-sambhavana bhavet
How can Lord Sri Krsna appear in the heart of a person who is governed
by emotions like sorrow and anger? (Bhakti-rasamrta-sindhu, Purva-vibhaga 2.115)
(5) Prohibitions on Worshiping Other Gods
13.104
harir eva sadaradhyah sarva-devesvaresvarah
itare brahma-rudradya navajneyah kadacana
One should always worship Lord Hari, who is the Supreme Controller of

all gods, but one should not show contempt for the demigods like Brahma, Rudra,
and others. (Bhakti-rasamrta-sindhu, Purva-vibhaga 2.116)
(6) One Should Avoid Giving Pain to Other Living Beings
13.105
piteva putram karuno nodvejayati yo janam
visuddhasya hrsikesas-turnam tasya prasidati
Just as an affectionate father never gives any cause for fear and pain in his
dealings with his children, so Lord Hrsikesa, is very quickly pleased with those
pure-minded souls who are compassionate to all creatures and who avoid being
a source of pain and harassment, fear and anxieties to them.
(Bhakti-rasamrta-sindhu, Purva-vibhaga 2.117)
Bhakti is Superior to False Renunciation
13.106
prapancikataya buddhya hari-sambandhi-vastunah
mumuksabhih parityago vairagyam phalgu kathyate
That renunciation which is practiced by those desirous of impersonal liberation and which rejects things in connection with Lord Hari, thinking them to
be material, is called phalgu-vairagya, external or false renunciation.
(Bhakti-rasamrta-sindhu, Purva-vibhaga 2.126)
Things Opposed to Bhakti Reside in Five Places
13.107
abhyarthitas tada tasmai sthanani kalaye dadau
dyutam panam striyah suna yatradharmas catur-vidhah
Maharaja Pariksita, having thus been petitioned by Kali, sin personified,
gave him permission to reside wherever gambling, drinking, prostitution, and
animal slaughter are performed. (Bhag. 1.17.38)
13.108
punas ca yacamanaya jata-rupam adat prabhuh
tato 'nrtam madam kamam rajo vairam ca pancamam
The personality of Kali asked for something more, and because of his begging, the King gave him permission to live where there is gold, because, wherever there is gold there is also falsity, intoxication, lust, envy, and enmity.
(Bhag. 1.17.39)
13.109
amuni panca sthanani hy adharma-prabhavah kalih
auttareyena dattani nyavasat tan-nidesa-krt
Thus the personality of Kali, by the directions of Maharaja Pariksita, the
son of Uttara, was allowed to live in those five places. (Bhag. 1.17.40)
13.110
athaitani na seveta bubhusuh purusah kvacit

visesato dharma-silo raja loka-patir guruh

Therefore, whoever desires progressive well-being, especially kings, religionists, public leaders, brahmanas, and sannyasis, should never come in contact with the four above-mentioned irreligious principles (Bhag. 1.17.41)
The Different Kinds of Bad Association that Destroys Bhakti
13.111
aula, baula, karttabhaja, neda, daravesa, sani
sahajiya, sakhibheki, smarta, jata-gosani
ativadi, cudadhari, Gauranga-nagari
tato kahe, ei terara sanga nahi kari
The names of sahajiya sampradayas are as follows: aula, (a mendicant sect
following a very easy course of worship) baula ( a sect of mendicants who wander
about singing sweet melodies about the pastimes of Radha and Krsna while
engaging in abominable practices), karttabhaja ( a sect of "followers" of Sri
Gauranga in Bengal), neda (Literally: "shaven-headed." Used to sarcastically
refer to devotees whose greatest religious principle is their shaven heads. The
word also means bald or barren and connotes someone who represents himself
as a devotee while his so-called religious life is barren of genuine realization.)
Daravesa (A Muslim mendicant. This word has also been used by Srila
Prabhupada to mean "hippie."), sani (literally means "religious instructor"),
sahajiya (literally means "easy-ist." indicates one who takes the pastimes of
Radha and Krsna cheaply.), sakhibheki (One who imagines himself a gopi, and
adopts the dress of a woman), smarta, (formalistic and materialistic brahmanas),
jata-gosani (caste gosvamis), ativadi (proud devotees), cudadhari (Those whose
only religious principle consists in shaving the head and maintaining a tuft of
hair, marking themselves as Vaisnavas), and gauranga-nagari (Those who consider that it is the position of Sri Caitanya to be the enjoyer of women, when in
fact as a sannyasi in His acarya-lila Sri Caitanya avoided all association with
women). One should avoid associating with these different classes of imitation
devotees.
Association With Women Destroys Bhakti
13.112
matra svasra duhitra va naviviktasano bhavet
balavan indriya-gramo vidvamsam api karsati
One should not sit on the same seat even with one's own mother, sister, or
daughter, for the senses are so strong that even though one is very advanced in
knowledge, he may be attracted by sex. (Bhag. 9.19.17)
Remembrance of Sex Pleasure Condemned
13.113
yadavadhi mama cetah krsna-padaravinde
nava-nava-rasa-dhamanudyatam rantum asit
tadavadhi bata nari-sangame smaryamane
bhavati mukha-vikarah susthu nisthivanam ca
Since I have been engaged in the transcendental loving service of Krsna,

realizing ever-new pleasure in Him, whenever I think of sex pleasure, my lips

curl with distaste and I spit at the thought. (Bhakti-rasamrta-sindhu, Daksinavibhaga, 5.72 quoted from Yamunacarya)
The Power of a Woman to Attract the Mind
13.114
durvara indriya kare visaya-grahana
daravi prakrti hare munerapi mana
So strongly do the senses adhere to the objects of their enjoyment that
indeed a wooden statue of a woman (daru-prakrti) attracts the mind of even a
great saintly person. (Cc. Antya 2.118)
One Should Completely Give Up all Association With Women
13.115
satyam saucam daya maunam
buddhih srir hrir yasah ksama
samo damo bhagas ceti
yat-sangad yati sanksayam
[One who takes the path of unrighteousness, gets corrupted by bad association
and becomes involved in the pursuit of sex and the pleasures of the tongue.] He
becomes devoid of truthfulness, cleanliness, mercy, gravity, spiritual intelligence,
shyness, austerity, fame, forgiveness, control of the mind, control of the senses,
fortune and all such opportunities. (Bhag. 3.31.33)
13.116
tesv asantesu mudhesu
khanditatmasv asadhusu
sangam na kuryac chocyesu
yosit-krida-mrgesu ca
One should not associate with a coarse fool who is bereft of the knowledge
of self-realization and who is no more than a dancing dog in the hands of a
woman. (Bhag. 3.31.34)
Grhamedhi-dharma Condemned
13.117
yan maithunadi-grhamedhi-sukham hi tuccham
kanduyanena karayor iva duhkha-duhkham
trpyanti neha krpana bahu-duhkha-bhajah
kandutivan manasijam visaheta dhirah
Sex is compared to the rubbing of two hands to relieve an itch. Grhamedhis,
so called grhasthas, who have no spiritual knowledge, think this itching is the
greatest platform of happiness. Actually it is the source of distress. The krpanas,
the fools who are just the opposite of brahmanas, are not satisfied by repeated
sense enjoyment. Those who are dhira, however, who are sober and who tolerate this itching, are not subjected to the suffering of fools and rascals.

(Bhag. 7.9.45)
Tamasic and Rajasic Foods are Antagonistic to Bhakti
13.118
katv-amla-lavanaty-usna-tiksna-ruksa-vidahinah
ahara rajasasyesta duhkha-sokamaya-pradah
Foods that are too bitter, too sour, salty, hot, pungent, dry, and burning
are dear to those in the mode of passion. Such foods cause distress, misery, and
disease. (Bhagavad-gita 17.9)
13.119
yata-yamam gata-rasam puti paryusitam ca yat
ucchistam api camedhyam bhojanam tamasa-priyam
Foods prepared more than three hours before being eaten, food that is
tasteless, decomposed, and putrid, and food consisting of remnants and untouchable things is dear to those in the mode of darkness. (Bhagavad-gita 17.10)

Meat-eating Destroys Bhakti

13.120
ye tv anevam-vido 'santah stabdhah sad-abhimaninah
pasun druhyanti visrabdhah pretya khadanti te ca tan
Those wicked persons who do not know the real nature of dharma, who
are proud and stubborn, who consider themselves righteous and who mercilessly
slaughter animals will, in their next life, be eaten by the very beasts they
kill. (Bhag. 11.5.14)
13.121
yo yasya mamsam-asnati sa tan mamsada ucyate
matsyadah sarva-mamsadas-tasman-mat-syan vivarjayet
Whoever eats the meat of someone, he is called the eater of the meat of
that entity. But a fish eater is considered as eater of all meats. Therefore one
should not eat fish. (Manu-samhita 5.15)
The Senses are Like Wives, and the Tongue is the Most Powerful
13.122
jihvaikato 'cyuta vikarsati mavitrpta
sisno 'nyatas tvag-udaram sravanam kutascit
ghrano 'nyatas capala-drk kva ca karma-saktir
bahvyah sapatnya iva geha-patim lunanti
My dear Lord, O infallible one, my position is like that of a person who has

many wives, all trying to attract him in their own way. For example, the tongue
is attracted to palatable dishes, the genitals to sex with an attractive woman,
and the sense of touch to contract with soft things. The belly, although full, still
wants to eat more, and the ear, not attempting to hear about You, is generally
attracted to mundane songs and music. The sense of smell is attracted by sweet
fragrances, the eyes are attracted by beautiful forms, and the active senses are
attracted elsewhere. In this way, I am certainly embarrassed. (Bhag. 7.9.40)
13.123
tavaj jitendriyo na syad vijitanyendriyah puman
na jayed rasanam yavaj jitam sarvam jite rase
Even if a person has conquered every sense other than the tongue, he
cannot be said to have subjugated his senses until he has conquered the tongue
and the sense of taste. The sense of taste is the strongest sense; it is the most
difficult to control, especially when it becomes more acute as a result of hunger.
(Bhag. 11.8.21)
13.124
jihvara lalase yei iti-uti dhaya
sisnodara-parayana krsna nahi paya
One who is subservient to the demands of the tongue and who thus runs
here and there devoted to the genitals and the belly, cannot attain Krsna.
(Cc. Antya 6.227)
Misconceptions to be Avoided in Sadhana-bhakti
13.125
yadi vaisnava-aparadha uthe hati mata
upade va chinde, tara sukhi' yaya pata
tate mali yatna kari' kare avarana
aparadha-hastira yaiche na haya udgama
kintu yadi latara sange uthe 'upasakha'
bhukti-mukti-vancha, yata asankhya tara lekha
'nisiddhacara', 'kutinati', 'jiva-himsana'
'labha', 'puja', 'pratisthadi' yata upasakha-gana
seka-jala pana upasakha badi' yaya
stabdha hana mula-sakha badite na paya
If a devotee commits an offense at the feet of a Vaisnava while cultivating
the creeper of devotional service, his offense is compared to a mad elephant
that uproots the creeper and breaks it. In this way the leaves of the creeper dry
up. The gardener must defend the creeper by fencing it all around so that the
powerful elephant of offenses may not enter. Sometimes unwanted creepers,
such as the creepers of desires for material enjoyment and liberation from the
material world, grow along with the creeper of devotional service. The varieties
of such unwanted creepers are unlimited. Some unnecessary creepers growing
with the bhakti creeper are the creepers of behavior unacceptable for those
trying to attain devotional perfection, diplomatic behavior, animal killing, mundane profiteering, mundane adoration, and mundane importance. All these are
unwanted creepers. If one does not distinguish between the bhakti-lata creeper
and the other creepers, the sprinkling of water is misused, because the other
creepers are nourished while the bhakti-lata creeper is curtailed.
(Cc. Madhya 19.156-160)

To View Devotees Externally is Antagonistic to Bhakti

13.126
ye te kule vaisnavera janma kene naya
tathapi o sarvottama sarva-sastre kaya
ye papistha vaisnavera jati-buddhi kare
janma janma adhama-yonite dubi' mare
All the scriptures agree that a devotee should never be seen in terms of his
birth. Birth does not a vaisnava make. Those sinners who see a devotee in
terms of his birth will themselves be born in the wombs of inferior species life
after life. (C.Bhag.Mad. 10.100,102)
Conceptions of Good and Bad are Antagonistic to Bhakti
13.127
'dvaite' bhadrabhadra-jnana, saba'manodharma'
'ei bhala, ei manda',ei saba 'bhrama'
In the material world, conceptions of good and bad are all mental concoctions. Therefore, saying, "This is good" and "This is bad" is all a mistake. (Cc.
Antya 4.176)
Materialistic Persons and their Reading of
Bhagavatam are Condemned
13.128
yeba bhattacarya, cakravarti, misra saba
tahara o na janaye grantha-anubhava
sastra padaiya sabe ei karma kare
srotara sahita yama-pase dubi' mare
gita-bhagavata ye ye jane va padaya
bhaktira vyakhyana nahi tahara jihvaya
ei mata visnu-maya-mohita samsara
dekhi' bhakta saba duhkha bhavena apara
kemate e saba jiva paibe uddhara
visaya-sukhete saba majila samsara
balile o keha nahi laya "krsna-nama"
niravadhi vidya-kula karena vyakhyana
The so-called Bhattacaryas, Cakravartis, Misras, and others who make a
business out of the scriptures have no realization of the scriptures at all. All
their study of scripture is simply fruitive activity. Whoever hears from them will
be bound by the ropes of Yamaraja and dragged down to hell at the time of
death. Although they study the Bhagavad-gita and Srimad Bhagavatam, no explanations of bhakti ever issue forth from their lips. Vaisnavas can see no worse
misery than the sufferings of these wretched souls who are bewildered by the
illusions of maya and who wander within the worlds of repeated birth and death.
The Vaisnavas think of how all souls can be delivered from drowning in the
ocean of material existence. The devotees tell everyone to chant, but some people
simply cannot take the holy name, especially the so-called learned professors,
who, being proud of their academic education endlessly boast of their knowledge [but who cannot be saved]. (C.Bhag. Adi 1.39)

Fake, Show-bottle, and Professional Bhagavatam Reciters

13.129
vedair-vihinas ca pathanti sastram sastrena hinas ca purana-pathah
purana-hinah krsino bhavanti bhrastaste bhagavata bhavanti
Those who are unable to understand the Vedas go on to study the dharmasastras. Failing to understand the dharma-sastras, they turn to the Puranas.
Unable to grasp the real purport of the Puranas, they become farmers. Those
who can not do anything else become professional Bhagavatam reciters, although they have no real understanding of the Bhagavatam . (Atri Samhita 375)

Attempts at Liberation Beginning With Vows of Silence Austerity, Sastric

Study, and so on, Will Not Lead to Bhakti
13.130
mauna-vrata-sruta-tapo-'dhyayana-sva-dharmavyakhya-raho-japa-samadhaya apavargyah
prayah param purusa te tv ajitendriyanam
varta bhavanty uta na vatra tu dambhikanam
O Supreme Personality of Godhead, there are ten prescribed methods
the path of liberation to remain silent, not to speak to anyone, to observe
vows, to amass all kinds of Vedic knowledge, to undergo austerities, to study
the Vedas and other Vedic literature, to execute the duties of varnasramadharma, to explain the sastras, to stay in a solitary place, to chant mantras
silently, and to be absorbed in trance.
These different methods of liberation are generally only a professional
practice and means of livelihood for those who have not conquered the senses.
Because such persons are falsely proud, these procedures may not be successful. (Bhag. 7.9.46)
Desires of Enjoyment and Liberation Destroy Bhakti
13.131
ajnana-tamera nama kahiye 'kaitava'
dharma-artha-kama-moksa-vancha adi saba
tara madhye moksa-vancha kaitava-pradhana
yaha haite krsna-bhakti haya antardhana
krsna-bhaktira badhakayata subhasubha karma
seha eka jivera ajnana-tamo-dharma
The darkness of ignorance is called kaitava, the way of cheating, which
begins with religiosity, economic development, sense gratification, and liberation.
The foremost process of cheating is to desire liberation by merging into
the Supreme, for this causes the permanent disappearance of loving service to
Krsna. All kinds of activities, both auspicious and inauspicious, that are detrimental to the discharge of transcendental loving service to Lord Sri Krsna are
actions of the darkness of ignorance. (Cc. Adi 1.90,92,94)

The Senses are Useless if Not Used in Krsna's Service

13.132
taravah kim na jivanti bhastrah kim na svasanty uta
na khadanti na mehanti kim grame pasavo 'pare
Do the trees not live? Do the bellows of the blacksmith not breathe? All
around us, do the beasts not eat and discharge semen? (Bhag. 2.3.18)
13.133
sva-vid-varahostra-kharaih samstutah purusah pasuh
na yat-karna-pathopeto jatu nama gadagrajah
Men who live like dogs, hogs, camels, and asses praise those men who
never listen to the transcendental pastimes of Lord Sri Krsna, the deliverer
from all evils. (Bhag. 2.3.19)
13.134
bile batorukrama-vikraman ye na srnvatah karna-pute narasya
jihvasati dardurikeva suta na copagayaty urugaya-gathah
One who has not listened to the messages about the prowess and marvelous acts of the Supreme Person and has not sung or chanted loudly the worthy
songs about Him is considered to possess earholes like the holes of snakes and
a tongue like the tongue of a frog. (Bhag. 2.3.20)
13.135
bharah param patta-kirita-justam
apy uttamangam na namen mukundam
savau karau no kurute saparyam
harer lasat-kancana-kankanau va
The upper portion of the body, though crowned with a silk turban, is only
a heavy burden if not bowed down before the Supreme Personality of Godhead,
who can award liberation. And the hands, although decorated with glittering
bangles, are like those of a dead man if not engaged in the service of Sri Hari.
(Bhag. 2.3.21)
13.136
barhayite te nayane naranam
lingani visnor na niriksato ye
padau nrnam tau druma-janma-bhajau
ksetrani nanuvrajato harer yau
Those eyes that do not look at the form of the Supreme Lord are like those
printed on the plumes of a peacock, and the legs which do not move to the holy
places are like tree trunks. (Bhag. 2.3.22)
13.137
jivan chavo bhagavatanghri-renum
na jatu martyo 'bhilabheta yas tu
sri-visnu-padya manujas tulasyah
svasan chavo yas tu na veda gandham

The person who has not received the dust of the feet of the Lord's pure
devotee upon his head is certainly a dead body. And, although breathing, the
person who has never experienced the aroma of the Tulasi leaves from the lotus
feet of the Lord is also a dead body. (Bhag. 2.3.23)

Without the Mercy of Gauranga it is Impossible

to Control the Senses or Practice Bhakti
13.138
kalah kalir balina indriya-vairivargah
sri bhakti-marga iha kantaka-koti-ruddhah
ha ha kva yami vikalah kimaham karomi
caitanyacandra yadi nadya krpam karosi
Now it is the age of Kali. My enemies, the senses, are very strong. The
beautiful path of bhakti is spiked with countless thorns. My spirit is weak. My
senses are powerful and agitated. O what shall I do? Where shall I go? O Lord
Caitanya-candra, if you do not grant me Your mercy, what shall I do to save
myself? (Caitanya-candamrta 125)
The Six Kinds of Saranagati
13.139
anukulyasya sankalpah pratikulyasya varjanam
raksisyatiti visvaso goptrtve varanam tatha
atma-niksepa-karpanye sad-vidha saranagatih
The six divisions of surrender are to accept those things favorable for devotional service, to reject unfavorable things, the conviction that Krsna will
give all protection, to accept the Lord as one's guardian or master, full selfsurrender, and humility. (Cc. Madhya 22.100, from Vaisnava Tantra)
Without Saranagati There Can be no Auspiciousness
13.140
tavad bhayam dravina-deha-suhrn-nimittam
sokah sprha paribhavo vipulas ca lobhah
tavan mamety asad-avagraha arti-mulam
yavan na te 'oghrim abhayam pravrnita lokah
O my Lord, the people of the world are embarrassed by material anxieties they are always afraid. They always try to protect wealth, body, and
friends. They are filled with lamentation and unlawful desires and paraphernalia;
and they avariciously base their undertakings on the perishable conceptions
of "my" and "mine". As long as they do not take shelter of Your safe lotus feet,
they are full of such anxieties. (Bhag. 3.9.6)
13.141
karpanya-dosopahata-svabhavah

prcchami tvam dharma-sammudha-cetah

yac chreyah syan niscitam bruhi tan me
sisyas te 'ham sadhi mam tvam prapannam
Now I am confused about my duty and have lost all composure due to
weakness. In that condition I am asking You to tell me clearly what is best for
me. Now I am Your disciple and soul surrendered unto You. Please instruct
me. (Bhagavad-gita 2.7)
13.142
daivi hy esa guna-mayi
mama maya duratyaya
mam eva ye prapadyante
mayam etam taranti te
This divine energy of Mine, consisting of the three modes of nature, is
difficult to overcome, but those who have surrendered unto Me can easily cross
beyond it. (Bhagavad-gita 7.14)
13.143
yesam sa esa bhagavan dayayed anantah
sarvatmanasrita-pado yadi nirvyalikam
te dustaram atitaranti ca deva-mayam
naisam mamaham iti dhih sva-srgala-bhaksye
Anyone who is specifically favored by the Supreme Lord, due to unalloyed surrender to the service of the Lord, can overcome the insurmountable
ocean of illusion and can understand the Lord. But those who are attached to
the body, which is meant to be eaten by dogs and jackals cannot do so.
(Bhag. 2.7.42)
13.144
ananyas cintayanto mam ye janah paryupasate
tesam nityabhiyuktanam yoga-ksemam vahamy aham
But those who are always attached to Me, who worship Me with devotion,
meditating on My transcendental form to them I carry what they have and
preserve what they lack. (Bhagavad-gita 9.22)
13.145
krsna-bhakti-sudhapanad deha-daihika-vismrteh
tesam bhautikadehe'pi sac-cid-ananda-rupata
Drinking the nectar of krsna-bhakti-rasa, the living being forgets the gross
and subtle material bodies and becomes absorbed in transcendence. The body
of such a devotee, although material, attains the qualities sat, cit, and ananda, or
eternity, knowledge, and bliss. (Brhad-bhagavatamrta 2.3.45)
13.146
sarana lana kare krsne atma-samarpana
krsna tare kare tat-kale atma-sama
When a devotee fully surrenders to Krsna, offering his very self, at that
time Krsna accepts the devotee to be as good as His very self. (That is, the Lord

accepts Him as one of his own personal associates.) (Cc. Madhya 22.102)

13.147
prabhu kahe,--"vaisnava-deha 'prakrta' kabhu naya
'aprakrta' deha bhaktera 'cid-ananda-maya'
diksa-kale bhakta kare atma-samarpana
sei-kale krsna tare kare atma-sama
sei deha kare tara cid-ananda-maya
aprakrta-dehe tanra carana bhajaya
Caitanya Mahaprabhu said, "The body of a devotee is never material. It is
considered transcendental, full of spiritual bliss. At the time of initiation, when
a devotee fully surrenders unto the service of the Lord, Krsna accepts him to be
as good as Himself. When the devotee's body is thus transformed into spiritual
existence, the devotee, in that transcendental body, renders service to the lotus
feet of the Lord. (Cc. Antya 4.191-193)
13.148
dante nidhaya trnakam padayor-nipatya
krtva ca kakusatam etad aham bravimi
he sadhavah sakalam eva vihaya duradgauranga-candra-carane kurutanuragam
Taking a straw in my teeth I fall at your feet hundreds of times and implore
you with sweet words, saying, "O noble soul! Please throw out everything you
have learned and cultivate attachment to the lotus feet of the moonlike Sri
Gauranga. (Caitanya-candamrta 120)
Humility
13.149
na prema-gandho 'sti darapi me harau
krandami saubhagya-bharam prakasitum
vamsi-vilasy-anana-lokanam vina
vibharmi yat prana-patangakan vrtha
My dear friends, I have not the slightest tinge of love of Godhead within
my heart. When you see me crying in separation, I am only making a false show
of devotion. The proof that I have no love for Krsna is the fact that while not
seeing His beautiful face as He plays His flute I continue to maintain My fly
like existence. (Cc. Madhya 2.45)
The Value of Association With a Pure Devotee
13.150
ata atyantikam ksemam prcchamo bhavato 'naghah
samsare 'smin ksanardho 'pi sat-sangah sevadhir nrnam
O sinless ones! We therefore inquire from you about that which is supremely auspicious for all living beings, for in this world association with saints
even for a half a moment is the most valuable treasure in human society.

(Bhag. 11.2.30)
13.151
tulayama lavenapi na svargam napunar-bhavam
bhagavat-sangi-sangasya martyanam kim utasisah
Elevation to the heavenly planets and liberation from material existence
cannot be compared to even a moment's association with a pure devotee of
Krsna. What then can be said of material benedictions, which are for those who
are destined to die? (Bhag. 1.18.13)
13.152
bhayam dvitiyabhinivesatah syad isad apetasya viparyayo 'smrtih
tan-mayayato budha abhajet tam bhaktyaikayesam guru-devatatma
Fear arises when a living entity misidentifies himself as the material body
because of absorption in the external, illusory energy of the Lord. When the
living entity thus turns away from the Supreme Lord, he also forgets his own
constitutional position as a servant of the Lord. This bewildering, fearful condition is effected by the potency for illusion, called maya. Therefore, an itelligent
person should engage unflinchingly in the unalloyed devotional service of the
Lord, under the guidance of a bona fide spiritual master, whom he should accept as his worshipable deity and as his very life and soul. (Bhag. 11.2.37)
The Srutis Identify the Worship of Devotees and Association
with Saints as the Only Thing Worth Doing
13.153
tasmad-atmajnam hyarcayed-bhutikamah
A person wishing to attain divine opulence should worship one who is
atmajna, self-realized. That is, he should worship a devotee of Sri Hari, the
Supreme Personality of Godhead. (Mundaka Upanisad 3.1.10)
Sadhu-sanga is the Only Way
13.154
rahuganaitat tapasa na yati na cejyaya nirvapanad grhad va
na cchandasa naiva jalagni-suryair vina mahat-pada-rajo-'bhisekam
My dear King Rahugana, unless one has the opportunity to smear his
body with the dust of the lotus feet of great devotees, one cannot realize the
Absolute Truth. One cannot realize the Absolute Truth simply by observing
celibacy, by worshiping the Deity, by taking sannyasa, by perfectly following
the rules of the grhastha asrama, nor can one attain the truth by accepting
severe penances and austerities, by studying the Vedas, nor by worshiping
the gods of water and sun. Only by bathing in the dust of the lotus feet of a
pure devotee is the Absolute Truth revealed. (Bhag. 5.12.12)

Those Who Have Few Pious Credits

Cannot Get the Association of Great Souls

13.155
durapa hy alpa-tapasah seva vaikuntha-vartmasu
yatropagiyate nityam deva-devo janardanah
Those whose austerity is meager can hardly obtain the service of the pure
devotees, who are progressing on the path back to the kingdom of God,
Vaikuntha. Pure devotees engage one hundred percent in glorifying the Supreme Lord, who is the Lord of the demigods and the controller of all living
entities. (Bhag. 3.7.20)
13.156
naisam matis tavad urukramanghrim
sprsaty anarthapagamo yad-arthah
mahiyasam pada-rajo-'bhisekam
niskincananam na vrnita yavat
Unless they smear upon their bodies the dust of the lotus feet of a Vaisnava
completely free from material contamination, persons very much inclined toward materialistic life cannot be attached to the lotus feet of the Lord. Only in
this way can one be free from material contamination. (Bhag. 7.5.32)
A Devotee Has all Good Qualities; a Non-devotee Has None
13.157
yasyasti bhaktir bhagavaty akincana
sarvair gunais tatra samasate surah
harav abhaktasya kuto mahad-guna
manorathenasati dhavato bahih
All demigods and their exalted qualities, such as religious knowledge and
renunciation, become manifest in the body of one who has developed unalloyed devotion for the Supreme Personality of Godhead, Vasudeva. On the
other hand, a person devoid of devotional service and engaged in material
activities has no good qualities. Even if he is adept at the practice of mystic yoga,
or the honest endeavor of maintaining his family and relatives, he must be driven
by his own mental speculations and must engage in serving the Lord's external
energy. How can there be any good qualities in such a person? (Bhag. 5.18.12)
From Sadhu-sanga Comes Faith, Devotional Attachment, and Prema-bhakti
13.158
satam prasangan mama virya-samvido
bhavanti hrt-karna-rasayanah kathah
taj-josanad asv apavarga-vartmani
sraddha ratir bhaktir anukramisyati
In the association of pure devotees, discussion of the pastimes and activities of the Supreme Personality of Godhead is very pleasing and satisfying to s
the ear and the heart. By cultivating such knowledge one gradually becomes
advanced on the path of liberation. Thereafter he is freed, and his attraction is
fixed. Then real devotion and devotional service begin. (Bhag. 3.25.25)

With Humility and Hankering for Krsna,

a Devotee Prays as Follows
13.159
na dhanam na janam na sundarim kavitam va jagadisa kamaye
mama janmani janmanisvare bhavatad-bhaktir-ahaituki tvayi
O almighty Lord, I have no desire to accumulate wealth, nor do I desire
beautiful women, nor do I want any number of followers, nor do I care for the
fame of a poet, or the poetically glorified position of impersonal liberation I
only want Your causeless devotional service birth after birth. (Siksastakam 4)
Thus ends the Thirteenth Jewel of the Gaudiya Kanthahara, entitled Sadhana-bhakti-tattva.

Varnadharma-tattva
Two Kinds of Varnasrama Divine and Demoniac
14.1
dvau bhuta-sargau loke'sminn daiva asura eva ca
visnu-bhaktah smrto daiva asuras-tada-viparyayah
There are two classes of men in the created world the demoniac and the
godly. The devotees of Lord Visnu are the godly. All opposed are demons.
(Padma Purana)
Divine Varnasrama
14.2
varnasramacaravata purusena parah puman
visnuraradhyate pantha nanyat tat-tosa-karakah
The Supreme Person, Lord Visnu, is worshiped by a person who is engaged in the proper execution of prescribed duties in the system of varna and
asrama. There is no other way to satisfy the Supreme Lord. (Visnu Purana 3.8.9)
The Demoniac Social System
14.3
asatyam apratistham te jagad ahur anisvaram
aparaspara-sambhutam kim anyat kama-haitukam
The demoniac say that this world is unreal, that there is no foundation and
that there is no God in control. It is produced of sex desire, and has no cause
other than lust. (Bhagavad-gita 16.8)
The Character of the Followers of Demoniac Society
14.4
asau maya hatah satrur hanisye caparan api
isvaro 'ham aham bhogi siddho 'ham balavan sukhi
The demoniac think, "He is my enemy, and I have killed him; and my other
enemy will also be killed. I am the Lord of everything, I am the enjoyer, I am
perfect, powerful, and happy. (Bhagavad-gita 16.14)
The Future of the Followers of Demoniac
14.5
tan aham dvisatah kruran samsaresu naradhaman
ksipamy ajasram asubhan asurisv eva yonisu
Those who are envious and mischievous, who are the lowest among men,
are cast by Me into the ocean of material existence, into various demoniac species
of life. (Bhagavad-gita 16.19)
14.6
asurim yonim apanna mudha janmani janmani

mam aprapyaiva kaunteya tato yanty adhamam gatim

Attaining repeated birth and death amongst the species of demoniac life,
such persons can never approach Me. Gradually they sink to the most abominable
type of existence. (Bhagavad-gita 16.20)
The Birth, Family, and Knowledge
of the Followers of Demoniac Society is Useless
14.7
dhig janma nas tri-vrd yat tad dhig vratam dhig bahu-jnatam
dhik kulam dhik kriya-daksyam vimukha ye tv adhoksaje
To hell with our birth as brahmanas! To hell with our learning of Vedic
literature! To hell with our performing sacrifice and observing the rules and
regulations of scripture! To hell with our families! To hell with our expert service in performing the rituals exactly according to the description of scripture!
To hell with it all, for as result of these things we have become opposed to
loving the blessed Supreme Lord, who is beyond the speculation of our body,
mind, and senses. (Bhag. 10.23.40)
The Characteristics of Each Varna
14.8
samo damas tapah saucam santosah ksantir arjavam
jnanam dayacyutatmatvam satyam ca brahma-laksanam
The symptoms of a brahmana are control of the mind, control of the senses,
austerity, penance, cleanliness, satisfaction, forgiveness, simplicity, knowledge,
mercy, truthfulness, and complete surrender to the Supreme Lord. (Bhag. 7.11.21)
14.9
sauryam viryam dhrtis tejas tyagas catmajayah ksama
brahmanyata prasadas ca satyam ca ksatra-laksanam
To be influential in battle, unconquerable, patient, challenging and charitable, to control the bodily necessities, to be forgiving, to be attached to the
brahminical nature, and to be always jolly and truthful are the symptoms of a
ksatriya. (Bhag. 7.11.22)
14.10
deva-gurv-acyute bhaktis tri-varga-pariposanam
astikyam udyamo nityam naipunyam vaisya-laksanam
Being always devoted to the demigods, the spiritual master and the Supreme Lord, Visnu; endeavoring for advancement in religious principles, economic development and sense gratification (dharma, artha, and kama), believing in the words of the spiritual master and scripture, and always endeavoring
with expertise in earning money are the symptoms of a vaisya. (Bhag. 7.11.23)
14.11
sudrasya sannatih saucam seva svaminy amayaya
amantra-yajno hy asteyam satyam go-vipra-raksanam

Offering obeisances to the higher sections of society, being always very

clean, being free from duplicity, serving one's master, performing sacrifices without uttering mantras, not stealing, always speaking the truth and giving all protection to the cows and brahmanas are the symptom of a sudra. (Bhag. 7.11.24)
Bhagavad-gita on Varnasrama
14.12
brahmana-ksatriya-visam sudranam ca parantapa
karmani pravibhaktani svabhava-prabhavair gunaih
Brahmanas, ksatriyas, vaisyas, and sudras are distinguished by their qualities of work, O chastiser of the enemy, in accordance with the modes of nature.
(Bhagavad-gita 18.41)
Qualities of Brahmanas
14.13
samo damas tapah saucam ksantir arjavam eva ca
jnanam vijnanam astikyam brahma-karma svabhava-jam
Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom,
knowledge, and religiousness these are the qualities by which the brahmanas
work. (Bhagavad-gita 18.42)
Qualities of Ksatriyas
14.14
sauryam tejo dhrtir daksyam yuddhe capy apalayanam
danam isvara-bhavas ca ksatram karma svabhava-jam
Heroism, power, determination, resourcefulness, courage in battle,
generosity, and leadership are the qualities of work for the ksatriyas.
(Bhagavat-gita 18.43)
Qualities of Vaisyas and Sudras
14.15
krsi-go-raksya-vanijyam vaisya-karma svabhava-jam
paricaryatmakam karma sudrasyapi svabhava-jam
Farming, cow protection, and business, are the qualities of work for the
vaisyas, and for the sudras there is labor and service to others.
(Bhagavat-gita 18.44)
The Division of Varna and asrama According to Gura and Karma
14.16
catur-varnyam maya srstam guna-karma-vibhagasah
tasya kartaram api mam viddhy akartaram avyayam
According to the modes of material nature and the work ascribed to them,
the four divisions of human society were created by Me. Although I am the
ultimate creator of this system, you should know that I am not the direct cre-

ator, being unchangeable. (Bhagavad-gita 4.13)

Evidence from Srimad Bhagavatam
About the Divisions Varnasrama
14.17
mukha-bahuru-padebhyah purusasyasramaih saha
catvaro jajnire varna gunair vipradayah prthak
[Camasa Yogendra said] From the mouth of Brahma, the brahminical order has come into existence. Similarly, from his arms, the ksatriyas have come,
from his waist the vaisyas have come and from his legs the sudras have come.
These four orders and their spiritual counterparts [brahmacari, gnhastha,
vanaprastha, and sannyasa] combine to make society complete. (Bhag. 11.5.2)
14.18
ya esam purusam saksad atma-prabhavam isvaram
na bhajanty avajananti sthanad bhrastah patanty adhah
For one who simply maintains an official position in varnasasrama but does
not worship the Supreme Lord, Visnu, he falls down from his puffed-up position into a hellish condition. (Bhag. 11.5.3)
14.18a
cari varnasrami yadi krsna nahi bhaje
svakarma karite se raurave padi' maje
The followers of the varnasrama institutions accept the regulative principles of the four social orders (brahmana, ksatriya, vaisya and sudra) and four
spiritual orders (brahmacari, gnhastha, vanaprastha, and sannyasa). If, one carries out the regulative principles of these orders but does not render service to
Krsna, he falls into a hellish condition of life. (Cc. Madhya 22.26)
In Satya-Yuga, There was Only one Varna: Paramahamsa
14.19
adau krta-yuge varno nrnam hamsa iti smrtah
krta-krtyah praja jatya tasmat krta-yugam viduh
In the beginning, Satya-yuga, there was only one social class, called "hamsa".
In that age everyone was perfect (in devotional service) from birth. That age is
therefore known as Knta-yuga, or the age in which all religious duties are fulfilled. (Bhag. 11.17.10)
14.20
treta-mukhe maha-bhaga
pranan me hrdayat trayi
vidya pradurabhut tasya
aham asam tri-vrn makhah
O blessed Uddhava, at the beginning of the Treta-yuga the threefold Vedas
was manifest from My heart thorough My breath; and through the three-fold
Vedas I (who am known a Yajna) appear as sacrifice. (Bhag. 11.17.12)

14.21
vipra-ksatriya-vit-sudra mukha-bahuru-pada-jah
vairajat purusaj jata ya atmacara-laksanah
The four social orders appeared from the universal form of the Lord. The
brahmanas appeared from His face, the ksatriyas from His arms, the vaisyas
from His thighs, and the sudras from His feet. Each social order is characterized by specific systems and behavior. (Bhag. 11.17.13)
Previously, Everyone was a Brahmana.
Later, According to Guna and Karma, Different Divisions Arose
14.22
na viseso' sti varnanam sarvam brahmam-idam jagat
brahmana purva-srstam hi karmabhir-varnatam gatam
[Brghu Muni said] Previously there was only one varna. Because everyone was born of Brahma, everyone was a brahmana. However, later on different castes were categorized according to their activities.
(Mahabharata, Santi Parva 188.10)
The Position of Varna-Dharma in Kali-yuga
14.23-27
brahmanah ksatriya vaisah sudrah papa-parayanah
nijacara-vihinas ca bhavisyanti kalau yuge
vipra veda-vihinas ca pratigraha-parayanah
atyanta-kaminah krura bhavisyanti kalau yuge
veda-nindakaras caiva dyutacaurya karas tatha
vidhava-sanga-lubdhas ca bhavisanti kalau dvijah
vrtty-artham brahmanah kecit mahakapata-dharminah
raktambara bhavisyanti jatilah smasrudharinah
kalau yuge bhavisanti brahmanah sudra-dharmina
In Kali-yuga, all four varnas are devoid of character and proper behavior
and are addicted to sin. The brahmanas are devoid of Vedic knowledge and
sacrifice. Giving up the five sacrifices recommended in the Vedas and all
brahminical behavior and consciousness, they engage in inferior activities. They
collect charity to satisfy their unlimited appetite for sense enjoyment. The
brahmanas of Kali-yuga are characterized by the qualities of lust and cruelty.
Unholy in deed and thought, they take pleasure in envy and malice. These professional thieves blaspheme the Vedas, drink liquor, and exploit women for sex,
taking great pleasure in adultery and fornication. They accept extremely sinful
means of maintaining their lives and, posing as swamis, dress in red cloth and
wear long hair and beards. In this way the wretched so called brahmanas of
Kali-yuga accept the dharma of sudras, that is, they become fourth-class men.
(Padma Purana)
Brahmanas in Kali-yuga are Brahmanas in Name only
14.28
raksasah kalim-asritya jayante brahma-yonisu
utpanna brahmana-kule badhante srotriyan krsan

Those who were raksasas in previous ages, have taken birth as brahmanas
in Kali-yuga to torment the physically weak saintly persons who are engaged in
the culture of hearing about the Lord. (C.Bhag..Adi 11.298)
The Evidence from Caitanya-Bhagavata
14.29
ei sakala raksasa "brahmana" nama matra
ei saba loka yama-yatanara patra
kaliyuge raksasa-sakala vipra-ghare
janmiveka sujanera himsa karivare
e-saba viprera sparsa, katha namaskara
dharma-sastre sarvatha nisedha karivare
All these demons are "brahmanas" in name only. All of them will be finished by the agents of the king of death, Yamaraja. In Kali-yuga, demons take
birth in the houses of brahmanas to harass saintly persons. All the dharmasastras forbid one to touch, hear from or offer obeisances to such materialistic
and demoniac brahmanas. (C.Bhag.. Adi 11.293-295)
The Smrti on how the Brahmana Caste was Debased
14.30 and 31
jatiratra maha-sarpa manusyatve maha-mate
sankarat sarva-varnanam duspariksyeti me matih
sarve sarvasva patyani janayanti sada narah
vanghaithunamatho janma maranan ca saman nrnam
[Yudhisthira told Nahusa] O noble-minded and great serpent, it is very
difficult to ascertain one's caste because of promiscuity among the four orders.
This is my opinion. Men belonging to all castes beget offspring among women
of all the different castes. And among men of different caste the speech, sexual
intercourse, birth, and death have become are common to all. (Mahabharata,
Vana Parva 180.31-32)
The Opinion of the Truth-Loving Vedic Rsis
14.32
'na caitad-vidmo brahmanah smo vayam abrahmana veti'
"We don't know whether we were brahmanas or non-brahmanas.
(Mahabharata, Vana Parva 179.33)
The Sruti, Smrti, Puranas, and Itihasas
on the Occupational Duties of Brahmanas
14.33
Brahma-ksatriya-vaisya-sudro iti catvaro varnas tesam varnanam brahmana
eva pradhana iti veda-vacananu-rupam smrtibhir apy uktam. Tatra codyam
asti ko va brahmano nama. Kim jivah kim dehah kim jatih kim jnanam kim
karma kim dharmika iti. Tatra prathmo jivo brahmana iti cettana,
atitanagatan eka dehanam jivasyaika-rupatvat ekasyapi karma-vasadan-ekadeha sambhavat sarva sariranam jivasyaika-rupatvacca. Tasman na jivo
brahmana iti. Tarhi deho brahmana iti cettnna, acandaladi-paryantanam

manusyanam panca-bhautikatvena. Dehasyaika-rupatvaj-jara-marana

dharmadharmadi samya-darsanad brahmanah svetavarnah ksatriyo raktavarno vaisyah pita-varnah sudrah krsna-varna iti niyamabhavat. Pitradi-sarira
dahane putradinam brahma-hatyadi-dosa-sambhavacca tasman na deho
brahmana iti. Tarhi jati brahmana iti cenna. tatra jatyantarajantusu anekajati-sambhava maharsayo bahavah santi. Esya-srogo mrgyah kausikah kusat
jambuko jambukat.Valmiko valmikat. Vyasah kaivartta-kanyayam.
Sasaprsthat gautama. Vasisthah urvasyam. Agastyah kalase jata iti srutatvat.
Etesam jatya vinapyagre jnana-prati-padita rsyo bahavah santi. Tasman na
jatih brahmana iti. Tarhi jnanam brahmana iti cettnna. Ksatriyadayo'pi
paramartha-darsino'bhijna bahavah santi. Tasmanha jnanam brahmana iti.
Tarhi karma brahmanah iti cettanna. Sarvesam praninam prarabdhasancitagami karma-sa dharmya-darsanat karmabhipreritah sant janah kriyah
kurvaniti. Tasman na karma brahmana iti. Tarhi dharmiko brahmana iti
cettnna. Ksatriyadayo hiranyadataro bahavah santi. Tasmanna dharmiko
brahmana iti. Tarhi ko va brahmano nama. Yah kascid-atmanam-advitiyamjati-guna-kriyahinam sadurmisad-bhavetyadi-sarva-dosa-rahitam satyajnananandanta-svarupam svayam nirvikalpam asesa-kalpadharam
asesabhutahtaryamitvena vartamanam antarbahis-cakasavadanu-syutamakhandananda-svabhavam-aprameya manu bha vai kavedya paroksataya
basamanam karatalamalakavat saksad-aparoksi-krtya krtarthataya kamaragadi-dosa-rahitah sama damadi-sampanno ceta vartata, eva mukta-laksano
yah sa eva brahmana iti sruti-smrti-puranetihasanam-abhiprayah. Anyatha
hi brahmantva-siddhir nasty eva.
The four varnas are: brahmana, ksatriya, vaisya, and sudra. Among these,
the brahmanas are foremost. This is the verdict of the Vedas and the Smrti. In
these places the question is asked, "Who is a brahmana? On what basis is someone a brahmana? Among life (jiva), body (deha), birth (jati), knowledge (jnana),
work (karma), and duty (dharma) what is it that constitutes a brahmana?"
The first question is: Since the jiva is part of Brahman, and alive, does that
make him a brahmana? No. It is incorrect to call any jiva a brahmana. There
are countless jivas who have accepted innumerable material bodies according
to their karma and mentality, but they cannot all be called brahmanas).
The next point is whether one's body (deha) makes one a brahmana. The
answer is no. The body of a candala as well as that of all other men are subject
to infirmity and death. It is only with respect to the way in which the mentalities
of different classes of men are colored by different conceptions of religion and
irreligion that brahmanas are called "white," (nveta-varna) ksatriyas "red," (raktavarna) vaisyas "yellow," (pita-varna) and sudra "black" (krsna varna). In this
way, it should be clearly understood that one is not a brahmana on the basis of
his body (deha). By burning up one's body one does not become free from the
sin of killing a brahmana; nor is that sin transferred to one's son. In the same
way one's brahminical status is not based on one's bodily condition, nor can
brahminical status be transferred simply by seminal discharge and the procreation of children. Therefore it is concluded that the body (deha) does not make
one a brahmana.
The next point is whether one becomes a brahmana by birth (jati). The
answer is no. In the midst of mixed ancestry have come great-souled rsis. The
Rsi Snrga took birth from a deer, and Kausika was born from straw, Jambhuka
rsi was raised by a jackal, and Valmiki came from an anthill. Vyasa was born
from a fisherman's daughter and the sage Gautama was born from a rabbit.
Vasistha was born from a dancing girl Urvasi. From a pitcher (in which semen
was stored) the sage Agastya took birth. There are many examples of great

saints who did not know in what circumstances they took birth. Therefore birth
does not make a brahmana.
And what of jnana? Knowledge does not make a brahmana either. Many
ksatriyas are vastly experienced in knowing the supreme goal of life. Therefore
knowledge does not make a brahmana.
What about fate? Karma does not make one a brahmana either. All living
beings have amassed karma from previous lives and have their karmic destinies
to live out in the future along with their karmas and dharmas. According to
one's karmic desires he is further implicated in karmic fate and continues to live
in the world of action and reaction. A "brahmana" is more than this, and therefore karma does not make one a brahmana.
Then what about dharma, religion? Mundane piety does not make a
brahmana either. There are many examples of great ksatriyas who were highly
religious and gave much gold in charity, but they were not brahmanas.
Then what is a brahmana? A brahmana is one who is absorbed only in the
Supreme Self. He is free from all mundane attributes of birth, work, and materialistic qualities, who is free from all faults. His very nature is that he takes
pleasure in the knowledge of the limitless Supreme Truth. A real brahmana is
completely absorbed in the infinite, limitless, absolute Supreme Person (present
within the heart of every living being as the Supersoul just as ether pervades
everything). That Supreme Lord is indivisible, and His very nature is divine
ecstasy. The infinite is not a mango that can be grasped through sense experience; neither can He be known, directly or indirectly, through mental speculation.) Such a brahmana is free from faults such as lust, anger, greed, pride, illusion, and envy. He has all twelve brahminical qualities beginning with peacefulness and self-control (samo, dama, tapa, etc.). He is never envious and is free
from illusion and from any touch of pride and false ego. One who has these
qualities may be called a brahmana. This is the opinion of the Sruti, Smrti, Puranas
and Itihasas. No other endowments of perfection can confer brahminical status.
(Vajra-sucika Upanisad)
Evidence from the Mahabharata
14.34
sudre caitad-bhavel-laksma dvije tac ca na vidyate
na vai sudro bhavec-chudro brahmano na ca brahmanoh
If it is seen that a sudra has the characteristics of a brahmana he should be
considered a brahmana. Similarly, if a brahmana has the characteristics of a
sudra he should be considered a sudra. (Mahabharata, Vana Purva 180.25)
Evidence From Srimad-Bhagavatam
14.35
yasya yal laksanam proktam pumso varnabhivyanjakam
yad anyatrapi drsyeta tat tenaiva vinirdiset
If one shows the symptoms of being a brahmana, ksatriya, vaisya, or sudra,
as described above, even if he has appeared in a different caste, he should be
accepted according to those symptoms of classification. (Bhag. 7.11.35)
The Ancient commentator, Nilakantha, on the Conduct of Brahmanas
14.36

evanca satyadikam yadi sudro'pyasti tarhiso'pi brahmana eva syat sudra

laksmakadikam na brahmano'sti napi brahmanalaksmasamadikam sudro'sti.
sudro'pi samadyupeto brahmana eva, brahmano'pi
kamadyupetah sudra eva
In the same way if a sudra has qualities like truthfulness then he is a
brahmana. And if a brahmana does not show the qualities such as peaceful
nature which are appropriate for a brahmana, then he is a sudra. If a sudra has
qualities like equananimity then he is a brahmana. If a brahmana has qualities
like lust then he is a sudra. (Nilakantha commentary on Mahabharata, Vana
Parva 180.23-26)
Sridhara Svami's Opinion
14.37
samadibhireva brahmanadi vyavaharo mukhyah na jatimatrat.
yad yadi anyatra varnantare'pi drsyeta, tad-varnastaram
tenaive laksmana-nimittenaivavarnena
vinirdiset, na tu jatinimitenetyarthah
The qualities of a brahmana, beginning with peacefulness (samo, dama,
tapau, etc.) represent the chief characteristics or principle behavior of a
brahmana. On the other hand, birth is no qualification for brahminical status.
If one is seen to take birth in another varna, but has the qualifications of a
brahmana, his birth should be disregarded and he should be accepted as a
brahmana. One who is born a brahmana may be accepted as a brahmana if he
has the qualifications, but otherwise he should not. (Bhavartha-dipika commentary on Srimad Bhagavatam 7.11.35)
Mahaprabhu's Definition of What is and Isn't a Brahmana
14.38
sahaje nirmala ei 'brahmana'-hrdaya
krsnera vasite ei yogya-sthana haya
'matsarya'-candala kene ihan vasaile
parama pavitra sthana apavitra kaile
The heart of a brahmana is by nature very clean; therefore it is a proper
place for Krsna to sit. Why have you allowed envy to sit there? Because of this,
you have become like a candala, the lowest of men, and you have also contaminated a most purified place your heart. (Cc. Madhya 15.274-275)
The Evidence of the Smrti
14.39
etan me samsayam deva vada bhutapate'nagha
trayo varnah prakrtyeha katham brahmanyamapnuyuh
sthito brahmana-dharmena brahmanyam-upajivati
ksatriyo vatha vaisyo va brahma-bhuyam sa gacchati
[Uma said] "O Siva, master of the bhutas. O sinless one, through what
kind of personal characteristics can the three classes of men ksatriya, vaisya,
and sudra become brahmanas? Is it possible for them to become brahmanas?

Please enlighten my doubts on this subject." Siva said, "If a ksatriya or vaisya is
established in brahminical behavior, and spends his whole life in brahminical
conduct, it is seen that such a person has attained brahminical status.
(Mahabharata, Anusasana Parva 14.3.5,8)
The Verdict of the Mahabharata on the Occupation of Bramanas
14.40 and 41
sampratanca mato me'si brahmano natra samsayah
brahmanah pataniyesu vartamano vikarmasu
yastu sudro dame satye dharme ca satatothitah
tam brahmanam aham manye vrttena hi bhaved-dvijah
(The brahmana told the "hunter"), "In my opinion, you are a brahmana.
Of this there is no doubt. It is my consideration that the brahmana who is proud
and addicted to sin, who is full of vice and always engaged in evil and degraded
practices, is certainly a sudra. On the other hand, a sudra who is endowed with
the virtues of righteousness, self-restraint, and truthfulness is, in my opinion, a
brahmana. The only qualifications for brahminical status are truthful character
and saintly behavior. (Mahabharata, Vana Parva 215.13-15)
14.42 and 43
himsanrta-priya lubdhah sarva-karmopjivinah
krsna saucaparibhrasthaste dvijah sudratam gatah
sarva-bhaksyaratirnityam sarva-karmakaro 'sucih
tyakta-vedastvanacarah sa vai sudra iti smrtah
Brahmanas who live a life of violence, lies, and greed, who are impure and
indulge in all kinds of karmic activity in order to maintain their lives are de graded to the status of sudras. Such a person, who eats anything and everything
without discrimination, who is attached to worldly things, who will accept any
occupation just to make money, who has given up Vedic dharma and proper
behaviour is called a sudra. (Mahabharata, Santi Parva 189.7)
The Smrti on the Occupational Behavior of Brahmanas
14.44
yatraital-laksyate sarpa vrttam sa brahmanah smrtah
yatraitan na bhavet sarpa tam sudramili nirdiset
[Yudhisthira said] "O serpent, whoever has the characteristics of a brahmana
is said to be a brahmana. One who doesn't have the characteristics of a brahmana
is a sudra, even if he is "born" a brahmana. (Mahabharata, Vana Parva 180.26)
An Example of the Conduct of a Brahmana
14.45
tam hovaca kim gotro nu saumyasiti.
Sa hovaca nahametadveda bho yad-gotro 'ham asmi.
Aprccham mataram sa ma pratyabravid
bhahvaham caranti paricarini yauvane tvamalabhe.
Saham etat na veda yad-gotras-tvamasi.

Jabala tu nama ahamasmi, Satyakamo nama tvamasiti.

So'ham satyakamo Jabalo 'smi bho iti.
Tam hovaca naitadabrahmano vivaktum-arhati samidham
saumya ahara. Upa tva nesye. Na satyadaga iti.
Gautama asked Satyakama, "My dear boy, what is your gotra?" The boy
said, "I do not know what my caste or family background is. I asked my mother,
and she said, 'When I was young, I wandered here and there and knew many
men. Then you were born. I knew so many men that I don't know who your
father is, or what your caste is. All I know is that my name is Jabmla and your
name is Satyakama (One who wants truth).' Therefore I am known as the
Satyakama of Jabmla, and do not know my caste".
Gautama said, "My dear boy, you speak truthfully, and therefore you must
be a brahmana. No one but a brahmana could speak such an unpalatable truth.
O beautiful young boy, go and bring me wood for the sacrificial fire. I shall
initiate you as my disciple, for you never depart from the truth. (Chandogya
Upanisad 4.4.4, Gautama)
14.46
arjvavam brahmane saksat sudro'narjava-laksanah
gautamastv iti vijnaya satya-kamamupanayat
Truthfulness is the symptom of a brahmana, whereas dishonesty is the
symptom of a sudra. Knowing this, Gautama Rsi initiated Satyakama as a
brahmana. (Chandogya Upanisad, Madhva-bhanya, Smma-samhita)
The Evidence of Vedanta-sutra and the Example of Citraratha
14.47
"sugasya tadanadara-sravanat sucyate hi"
nasau pautrayanah sudrah sucad-bravanam eva hi suda tvam
raja pautrayanah sokac-chudroti muninoditah prana-vidyam-avapyasmat
param dharma-vaptavan
The following story is from the Chandogya Upanisad (Saavarga-vidya 4):
There was a great king named Janasruti Pautrayara, who was famous for his
good works. Two rsis wanted to create a desire for spiritual knowledge in his
heart and they took the form of swans to accomplish this. One of them praised
the king while the other contemptously accused him of lacking spiritual knowledge. The swan then praised the sage Raikva for being very learned. Upon
hearing this the king was smitten with grief and approached the sage Raikva
with presents seeking spiritual knowledge from him. Raikva twice addressed
the king sudra. "O Sudra, you have brought all these presents, and now you
want me to instruct you?" Thereafter, Raikva taught him the spiritual science.
The Brahma-sutra says: "Raikva addressed Janasruti Pautrayana as sudra
because Pautrayana was overwhelmed with sorrow." The use of the word sudra
in this verse does not mean that Janasruti was a sudra at birth, but that he was
lamenting. The purport is that those who are overwhelmed by lamentation are
known as sudras. It is written in the Padma-Purana that King Pautrayana was a
ksatriya and that because of his lamentation, Raikva Muni called him a sudra.
[The word sudra, therefore, means "one who laments."] Later, Pautrayana gained
knowledge of the ultimate goal of life and the supreme religion from Raikva.
(Brahma-sutra 1.3.34)

Madhvacarya's Commentary, Quoting from Padma-Purana

14.48
"ksatriyatvavagates ca uttaratra caitra-rathena lingat" bhasye:
"ayam asvatariratha iti citraratha samvandhinitvena lingena
pautrayanasya ksatriyatvavagates ca rathastvasvatariyuktascitra
ityabhidhiyate iti brahme yatra vedo rathas tatra na vedo yatra no ratha iti
ca brahma-vaivarte"
The Brahma-sutra says: "That Janasruti was ksatriya and not a sudra is
understood from the rest of the story, where he is described along with a ksatriya,
Abhipratmrin, who was a Caitra-ratha." [Because Janasruti was a ksatriya and
not a sudra by quality, he was fit for hearing spiritual knowledge from Raikva
Muni, who would not have instructed him if he actuallly was a sudra. The purpose of Raikva Muni's calling him a sudra was simply to illustrate that constant
lamentation is the quality of a sudra, and that if he were to instruct Janasruti,
the king would have to rid himself of the tendency toward lamentation. That
Raikva did instruct Janasruti is proof that the king freed himself from the tendency, and was not a sudra, but was qualified to study the Vedas. Those who
have the qualities of sudras are forbidden to study the Vedas because they will
pervert the meaning of the Vedas.] The whole point is that one may know a
person's varna from his qualities. (Brahma-sutra 1.3.35 and commentary)
Members of Other Castes who Became Brahmanas
14.49
nabhaga-distaputro dvau vaisyau brahmanatam gatau
Nabhaga and Disthaputra were two vaisyas who attained the status of
brahmanas. (Hari-vaasa 11)
14.50-56
evam vipratvamagamadvitahavyo naradhipah
bhrgoh prasadad rajendra ksatriyah ksatriyarsabha
tasya grtsamadah putro rupenendra ivaparah
sa brahmacari virprarsih sriman grtsamado 'bhavam
putro grtsamadasyapi sucetabhavat-dvijah
varcah sutejasah putro vihavyastasya catmajah
vihavasya tu putrastu vita-tasya catmajah
vitatasya sutah satyah santah satyas sya catmajah
sravastasya sutascarsih sravasascabhavattamah
tamasas ca prakaso 'bhuttanayo dvijasattamah
prakasasya ca vagindro babhuva jayatam barah
tasyatmajas ca pramitirveda-vedangaparanga
ghrtacyam tasya putrastu rururnamodapadyata
pramadvarayasta ruroh putrah samupadyata
sunako nama viprarsiryasya putro'tha saunakah
[Bhinma] explained how King Vitahavya became a brahmana: "O King
Rajendra, best of the ksatriyas, Vitahavya was a ksatriya, but by the grace
of Bhrgu Muni, he became a brahmana. His son, Gntsamada, who was inferior to
none save Indra, was a brahmacari and a learned Rsi. Gntsamada's son, Suceta,
was a learned brahmana. Suceta's son was Varcah, and his son was Vitatya,
whose son was Vagindra. His son was Santa, his son was Rsisrava, his son was

Tama. Tama's son, was the best of brahmanas, Prakasa, whose son was Vagindra,
the foremost of all reciters of the Vedic mantras. Vagindra had a son whose
name was Pramati. Pramati was a master of all the Vedas and their branches.
Pramati begot in the womb of the apsara, Ghntmci, a son named Ruru, who had
a son by his wife, Pramadvara. Ruru's son was the venerable rsi, Sunaka. The
son of Sunaka was the great sage Saunaka (who heard Bhagavatam from Suta
Gosvami at Naimisararya).
In this way, O best of kings, the great king Vitahavya, a ksatriya, attained
the status of a brahmana by the mercy of Bhrgu, and by dint of his sons and
decendants becoming great brahmanas. (Mahabharata, Anusasana, 30.66, 58,
60-65)
Examples from Bhagavatam on Brahminical Conduct
14.57
yaviyamsa ekasitir jayanteyah pitur adesakara maha-salina maha-srotriya
yajna-silah karma-visuddha brahmana babhuvuh
In addition to these nineteen sons mentioned above, there were eightyone younger ones, all born of Rsabhadeva and Jayanti. According to the order
of their father, they became cultured, well-behaved, pure in their activities, expert in Vedic knowledge and the performance of Vedic rituals. (Bhag. 5.4.13)
14.58
puror vamsam pravaksyami yatra jato 'si bharata
yatra rajarsayo vamsya brahma-vamsyas ca jajnire
[Sukadeva Gosvami said] O Maharaja Pariksit, descendent of Maharaja
Bharata, I shall now describe the dynasty of Puru, in which you were born, in
which many saintly kings appeared, and from which many dynasties of brahmanas
began. (Bhag. 9.20.1)
14.59
kasyah kuso grtsamada iti grtsamadad abhut
sunakah saunako yasya bahvrca-pravaro munih
Ksatravnddha's son was Suhotra, who had three sons, named Kasya, Kusa,
and Grtsamada. From Gntsamada came Sunaka, and from him came Saunaka,
the great saint, the best of those conversant with the Rg Veda. (Bhag. 9.17.3)
The Words of Brahma From the Padma-Purana
14.60-62
sac-chrotriya-kule jato akriyo naiva pujitah
asat-kstrakule pujyo vyasa-vaibhandukay yatha
ksatriyanam kule jato visvamitro'sti matsamah
vesyaputro Vasisthas ca anye siddha dvijatayah
yasya tasya kule jato gunavaneva tairgunaih
saksad brahmanayo viprah pujiyah prayatnatah
[Lord Brahma said] If one is born in a family of brahmanas who are absorbed in hearing divine sound, but has bad character and behaviour, he is not
worshipable as a brahmana. On the other hand, Vyasa and Vaibhandaka Muni
were born in unclean circumstances, but they are worshipable. In the same way,

Visvamitra Muni was born a ksatriya, but he became equal to me by his qualities and activities. Vasistha was born as a son of a prostitute. Many other great
souls who manifested the qualities of first-class brahmanas also took birth in
similar humble circumstances, but they are also called perfect. The place where
one takes birth is of no importance in determining whether one is a brahmana.
Those who have the qualities of brahmanas are recognized everywhere as
brahmanas, and those who have such qualities are worshipable by everyone.
(Padma Purana, Snnthi-Khanda 43.321,322 Gautamiya-samskarana)
The Seminal Brahmanas of Kali-yuga are Impure
14.63
asuddhah sudra-kalpa hi brahmanah kali-sambhavah
tesam agama-margena suddhir na srota-vartmana
The brahmanas born in the age of Kali are merely sudras. Their so-called
Vedic path of karma is polluted and cannot purify them. They can only be purified by following the path of the aganas or pancaratrika-viddhi. (Hari-bhaktivilasa 5.5, from Visnu Yamala)
What is Diksa?
14.64
divyam jnanam yato dadyat kuryat papasya samksayam
tasmad-dikseti sa prokta desikais tattva-kovidaih
The process by which divine knowledge (divya jnana) is given and sins are
destroyed is called diksa by the highly learned scholars who are expert in spiritual affairs. (Hari-bhakti-vilasa 2.9, from Visnu Yamala)
Diksa can Make a Common man a Brahmana
14.65
yatha kancanatam yati kamsyam rasa-vidhanatah
tatha-diksa-vidhanena dvijatvam jayate nrnam
Just as bell metal is transformed into gold by alchemy, a common man is
transformed into a twice-born brahmana by diksa from a bona find spiritual
master. (Hari-bhakti-vilasa 2.12, from Tattva Smgara)
14.65a
nrnam sarvesam eva dvijatvam "viprata"
The purport is that anyone can become twice-born if he is properly initiated. (Sanatana Gosvami's Dig Darsini commentary on the above verse)
The Guru Initiates the Humble Disciple
14.66
svayam brahmani niksaptan jatan eva hi mantratah
vinitanatha putradin samskrtya pratibhodhayet
When the guru gives the mantra to his disciple according to the rules and
regulations of pancaratrika-viddhi, then, by the influence of that mantra, the

disciple never takes birth again. A humble disciple conducts himself with great
respect for his spiritual master as if he is a son of the guru. To such a humble
disciple, who has been purified by the appropriate samskaras, the guru teaches
the meaning of the mantra. This is the way that spiritual initiation is performed
according to the rules and regulations of scripture. (Narada Pascaratra,
Bharadvaja-samhita 2.34)
The Evidence of Mahabharata
14.67
etaih karma-phalair-devi nyuna-jati-kulodbhavah
sudro'py agama-sampanno dvijo bhavati samskrtah
O goddess, even a sudra can be purified though carefully following the
proper conduct of a brahmana as prescribed in the Pancaratra. Thus he is purfied
of karmic reactions and by accepting initiation from a bona fide spiritual master
he becomes a brahmana. (Mahabharata, Anusasana Parva 143.46)
14.68
na yonir napi samskaro na srutam na ca santatih
karanani dvijatvasya vrttam eva tu karanam
Neither birth, nor purificatory rites (samskaras), nor learning, nor offspring
are qualifications for brahminical status. Only brahminical conduct is the basis
for brahminical status. (Mahabharata, Anusasana Parva 143.50)
14.69
sarvo'yam brahmano loke vrttena tu vidiyate
vrtte sthitastu sudro'pi brahmanatvam niyacchati
All genuine brahmanas in the world are brahmanas by virtue of their conduct. A sudra who is established in good conduct is regarded as having attained
the status of a brahmana. (Mahabharata, Anusasana Parva 143.51)
The Conclusion of the Gosvamis
14.70
brahmana-kumaranam saukre janmani durjatitvabhavo'pi savana-yogyatvaya punya-visesamaya savitra-janma-sapeksatvat. Tatasca adiksitasya
svadasya. svadasya savana yogyatva-pratikula-durjatyaramakam
prarabdhamapi gatam eva, kintu sisthacarabhavat adiksitasya svadasya
diksam vina savitryam janma nastiti brahamana-kumaranam savanayogyatva bhavavacchedaka punya visesamaya-savitra janmapeksavadasya
adiksitasya svadasya savitrya-janmantaropekso vartata iti bhavah
[This is a quotation from Jiva Gosvami's commentary on a verse of Bhaktirasamrta-sindhu, Purva Vibhaga 1.13, which Rupa Gosvami quotes from Srimad
Bhagavatam (3.33.6).]
The Bhagavatam verse and its purport by Srila Prabhupada is given as
follows: "To say nothing of the spiritual advancement of persons who see the
Supreme Person face to face, even a person born in a family of dog-eaters immediately becomes eligible to perform Vedic sacrifices if he once utters the
name of the Supreme Personality of Godhead or chants about Him, hears about
His pastimes, offers Him obeisances or even remembers Him.

Purport: Herein the spritual potency of chanting, hearing or remembering the holy name of the Supreme Lord is greatly stressed. Rupa
Gosvami has discussed the sequence of sinful activities of the conditioned soul, and he has established, in Bhakti-rasamrta-sindhu, that those
who engage in devotional service become freed from the reactions of all
sinful activities. This is also confirmed in Bhagavad-gita. The Lord says
that He takes charge of one who surrenders to Him and makes him
immune to all reactions to sinful activities.
If by chanting the holy name of the Supreme Personality of
Godhead one becomes so swiftly cleared of all reactions to sinful activities, then what is to be said of those persons who see Him face to face?
Another consideration here is that persons who are purified by the process of chanting and hearing become immediately eligible to perform
Vedic sacrifices. Generally, only a person who is born in a family of
brahmanas, who has been reformed by the ten kinds of purificatory processes and who is learned in Vedic literature is allowed to perform
the Vedic sacrifices, but here the word sadyau, "immediately," is used.
Sridhara Svami also remarks that one can immediately be eligible
to perform Vedic sacrifices. A person born in a family of the low caste
which is accustomed to eating dogs is so positioned due to his past sinful
activites, but by chanting or hearing once in pureness, or in a offenseless
manner, he is immediately relieved of the sinful reaction. Not only is he
relieved of the sinful reaction, but he immediately achieves the result of
all purificatory processes. Taking birth in the family of a brahmana is
certainly due to pious activities in one's past life, but still a child who is
born in a brahmana family depends on his further reformation upon
initiation, acceptance of a sacred thread, and many other reformatory
processes.
But a person who chants the holy name of the Lord, even if born
in family of candalas, dog-eaters, does not need reformation. Simply by
chanting Hare Krsna, he immediately becomes purified and becomes as
good as the most learned brahmana. Sridhara Svami especially remarks
in this connection, anena pujyatavam laksyate. Some caste brahmanas
remark that by chanting Hare Krsna, purification begins. Of course, that
depends on the individual process of chanting, but this remark of Sridhara
Svami's is completely applicable if one chants the holy name of the
Lord without offense for he immediately becomes more than a
brahmana. As Sridhara Svami says, pujyatvam: he immediately becomes
as respectable as a most learned brahmana and can be allowed to perform Vedic sacrifices.
If simply by changing the holy name of the Lord one becomes
sanctified instantly, then what can be said of those persons who see the
Supreme Lord face to face and who can understand the descent of the
Lord as Devahuti understands Kapiladeva. Usually, initiation depends
on the bona fide spiritual master, who directs the disciple. If he sees that
a disciple has become competent and purified by the process of chanting, he offers the sacred thread to the disciple just so that he will be
recognized as one-hundred-percent equal with a brahmana. This is also
confimed in the Hari-bhakti-vilasa by Sri Sanatana Gosvami:
"As base metal can be changed into gold by a chemical process,
any person can similarly be changed into a brahmana by diksm-vidhana,
the initiation process." It is sometimes remarked that by the chanting
process one begins to purify himself and can take birth in his next life in

a brahmana family and then be reformed.

But at this present moment, even those who are born in the best
brahmana families are not reformed, nor is there any certainty that they
are actually born of brahmana fathers. Formerly the garbhadhana reformatory system was prevalent, but at the present moment there is no
such garbhadhana, or seed-giving ceremony. Under these circumstances,
no one knows if a man if factually born of a brahmana father. Whether
one has acquired the qualification of a brahmana depends on the judgement of the bona fide spiritual master. He bestows upon the disciple the
position of a brahmana by his own judgement. When one is accepted as
a brahmana in the sacred thread ceremony, under the pancaratrika system, then he is dvija, twice-born. That is confimed by Sanatana Gosvami:
dvijatvam jayate. By the process of initiation, a person is accepted as a
brahmana in his purified state of chanting the holy name of the Lord.
He then makes further progress to become a qualified Vaisnava, which
means that the brahminical qualification is already acquired.
The import of the above commentary by Jiva Gosvami on this verse
summarized as follows by Bhakti Hrdaya vana Maharaja in his translation of
Bhakti-rasamrta-sindhu (which Srila Prabhupada at one time authorized us to
read in a letter to Yamuna Dasi in 1968):
"According to Sri Jiva Gosvami, though this rudimentary bhakti
in a born candala will remove the effects of his past misdeeds, yet he
must wait for the next birth in a higher social status to qualify himself
for the performance of the Vedic sacrifices. [Srila Jiva Gosvaai says
that just as one who is born a brahmana must wait to be purified though
the sacred thread ceremony in order to perform sacrifice, in the same
way, one who has chanted the holy name is eligible to perform Vedic
sacrifice, but must wait to take birth as a brahmana in order to actually
perform Vedic sacrifice.]
Jiva Gosvami, it is obvious, is reluctant to disturb the social order and tries
to conform, as far as possible to the extant practices and ideas of the Hindu
society of his time. Visvanatha Cakravarti, however, considers Jiva Gosvami's
view to give away the whole case for the quality of prarabdha-pmpaharatva [power
of deliverance from sin] that is claimed for bhakti. Visvanatha's view is that
bhakti, however slight, will at once remove all taints from the fallen human
being and qualify him for the highest social duties of the Hindus. This is rather
a controversial problem. The question is between 'eligibility' and ' capability'.
Jiva Gosvami here argues that a brahmana born in a higher social order because of good deeds in previous births is eligible to perform Vedic rituals; while
even a candala born in the lowest social order owing to his misdeeds in previous
births, becomes fully capable of performing such Vedic rituals when his prarabdha
is wiped out by singing and listening to the name of the Lord in the stage of
practice of bhakti."
But, as even a person born in a brahmana family has to wait till his sacred
thread ceremony before he can actuallly perform such Vedic rituals in spite of
his eligibility, so a devotee born in a candala family, is cleansed of his sins committed in previous births by practising the rudiments of bhakti and becomes
eligble to perform Vedic rites, but he does not do this as he is not interested in
the fruits of Vedic karma."
14.71
tad evam diksatah parastad eva tasya dhruvasyeva

dvijitva-samskarasta-davadhi-tatvattattan-mantradhi devaj-jatah
As soon a Lord Brahma was initiated by the gayatri mantra he was twice
born. After this, the mantra sprang forth from the lotus mouth of that foremost
of the demigods and he began to chant the gayatri [by which all subsequent
brahmanas are initiated.](Brahma-samhita 5.27, Jiva Gosvami's commentary)
Three kinds of Birth Seminal, Brahminical, and Mantra-diksa
14.72
maturagre'dhi-jananam dvitiyam maunjibandhane
trtiyam yajna-diksayam dvijasya sruti-codanat
The sruti states that a brahmana gets his first birth from his mother (saukrajanma, seminal birth). He gets his second birth by receiving the sacred thread
(smvitra-janma), and finally he gets his third birth by yajna-diksa (ceremonial
initiation at a fire sacrifice). (Manu-samhita 2.169)
Sridhara Svami's Remarks on the Three Kinds of Birth
14.73
trivrt sotram savitram daiksamiti trigunitam janma
[In this verse from Srimad Bhagavatam (10.23.39), dhig janma
nastrivnd..."To hell with our threefold birth as brahmanas!] The word tnvnt means
the threefold births saukra-janma, purity of heredity and family, smvitra-janma,
investiture with the sacred thread and initiation into the gayatri-mantra, and
daiksa-janma (consecration for Vedic sacrifices). (Sridhara Svami, Bhavarthadipika 10.23.39)
Who has Done the Forty-eight Kinds of Samskaras is a Brahmana
14.74
"yasyaite'stha catvarimsat samskarah sa brahmanah"
One who has performed the forty-eight kinds of samskaras is a brahmana.
1. garbhadhana impregnation
2. pumsavana causing the birth of a male child
3. simantonnayana parting of the hair
4. jata-karma the duties after the birth of a child
5. nama-karara naming ceremony
6. niskramana taking the child out of the room for the first time
7. anna-prasana eating grains
8. kararavedha piercing ears
9. caudakarma shaving the head
10. upanayana sacred thread
11. samavartane completing education
12. vivaha marriage
13. antyesti funeral
14. deva yajna sacrifice to the gods
15. pitr yajna sacrifice to manes
16. bhuta yajna sacrifice to living beings.
17. nara yajna sacrifice to human beings
18. atithi yajna treating the guests

19-41. deva-vrata catunthaya, anthaka-sraddha, pmrvara-sraddha, sravani,

agrayari, praunthapadi, caitra, cmturmasya, niruda pasubandha, sautramari,
agninthoma, atyagninthoma, uktha, nodani, vajpeya, atiratra, aptoryama,
rajasuya names of various sacrifices
42-45. agnyadheyam, agnihotram, darsa-paurnamasya, agrayarenti.
46. sauca cleanliness
47. anayasa-mangalacara The auspicious acts done without endeavor.
48. akarparya asprha freedom from miserliness and desire.
(Mahabharata, Santi Parva 189.2)
The One Branch and the Many Branches
14.75
yad apy uktam garbhadhanadi-dahanta-samskarantara-sevanad bhagavata
nama-brahmanyam-itih tatrapy-ajnanam-evaparadhyati, na
punarayusmato dosah; yadete vamsa-paramparaya bajasaneya-sakhamadhiyanah katyayanadi-grhyokta-margena garbhadhanadi-samskaran
kurvate, ye punah sarvatranuvacana-prabhrti trayi-dharma-tyagena
ekayana-sruti-vihitaneva catvarimsat samskaran kurvate te'pi svasakha
grhyoktam-artham yathadanutisthamanah na sakhantariyakarmanusthanad-brahmanyat pracyavante, anyesamapi parasakha-vihitakarman-anusthana-nimitta-brahmanya-prasangat.
[In the Agama-Pramanya, Yamunacarya establishes the Pramanya, or authority, of the Pancaratrika scriptures (agama, tantra, sastra) in defense against
the community of smarta brahmanas who were at the time challenging the authority of the Pancaratra traditions as being non-Vedic. Because Yamunacarya's
credibility as a Vedic brahmana could not be challenged, he was in a strong
position to mount a defense of Pancaratrika traditions.
According to Yamunacarya, the class of qualified brahmanas included those
Deity worshipers who were not professional, but who worshiped only for their
own benefit and the benefit of others, and who performed forty samskaras or
purificatory practices based on the ancient Vajasaneya or Sukla Yajur Veda as
an alternative to the traditional Vedic practices. The ritualistic priests, or smartabrahmanas, who were Yamunacarya's enemies claimed that the practice of these
alternate samskaras were non-Vedic, and therefore unholy. They accused
Yamunacarya of deceit by trying to base the system of samskaras on the lost
Vedic scriptures. The acarya's arguments on this point were difficult for the
smartas to defeat, however, since the practice of referring to lost Vedic scriptures was invented by the smartas themselves to justify their own non-Vedic
practices and give them a "Vedic" basis. Even the strictest smarta brahmana
has to admit that there are injunctions and rituals in the dharma-sastras for
which there are no known Vedic injunctions, but for which a Vedic basis must be
presumed.
In light of this, smarta brahmanas have often appealed to the lost Vedic
scriptures (such as the single original Veda which Vyasadeva divided into three
parts) in order to justify the practices and rules of corollary Vedic literatures
such as the Manu-samhita, which forms much of the basis for smarta ritual.
While the smartas attempt to discredit the idea that their own arguments can be
used against them to establish Vedic support for Pancaratrika practice,
Yamunacarya's arguments cannot be defeated without also destroying the basis
for smarta ritual.
Yamunacarya says: It has been said that the bhagavatas are polluted, because they have given up the Vedic samskaras, and have accepted an alternative

system of purifactory rituals, beginning with the garbhadhana-samskara and

ending with the funeral ceremony. My opponents have argued that the verdict
of the scripture concerning offenders is clear on this point. In answer to this, I
must say, in the words of Ayunman, that there is no fault in my opponents; the
only fault is with their ignorance, because the forty purificatory rituals of
samskaras practiced by the Bhagavatas have descended from the "one Veda,"
the Ekayana Sakha, or the "one branch" of the Sukla Yajur Veda, beginning
with the Katyayana, which includes scriptural injuctions about the prescribed
religious ceremonies to be performed at birth, marriage, and so on.
This process has descended through an ancient and unbroken family tradition in different brahminical families who for many generations have followed
all these purifcatory practices, beginning with the garbhadhana and other
samskaras. In fact, those who perform these forty samskaras cannot be considered unbrahminical for failing to follow the samskaras as they are mentioned in
the three Vedas. They do not fall from brahminical status simply for favoring
the ancient and more traditional samskaras mentioned in the One Veda
(Ekayana-sruti) over those recommended in the three Vedas.
These devotee brahmanas are simply following carefully the ancient tradition
of the one Veda and cannot be faulted for not following another branch of the
Vedas. If it were the case that a brahmana who follows the rules of one branch
of the Vedas is not "Vedic" and loses his caste for not following the rules of
another branch of the Vedas, then all brahmanas would lose their caste, because different systems of rules governing rituals are found in different
parts of the Vedas. (And it is not possible to follow all of them, since by following the
rules of one system one will violate the rules of other systems). (Sri Yamunacarya,
Agama-pramana)
Vaisnavas are not Sudras
14.76
na sudra bhagavad-bhaktaste tu bhagavata matah
sarva-varnesu te sudra ye na bhakta janardane
One who is a paragon of devotion to the Supreme Personality of Godhead
can never be called a sudra; rather he is glorified as a Bhagavata, or one who is
connected with Bhagavan. On the other hand, those who are antagonistic to
bhakti are considered to be sudras, no matter what caste they are born in. (Haribhakti-vilasa, 10.165)
Except for Paramahamsas, Devotees Worship
in Varnasrama and Accept the Sacred Thread
14.77
bahih sutram tyajed-vidvan yogam uttamam asthitah
brahma-bhava-mayam sutram dharayed yah sa cetanah
Established in the state of the highest yoga, the wise should reject the external sacred thread. One who is really self-conscious must put on the thread
constituted by awareness of spiritual reality. (Brahmopanisad 28)
The Sacred Thread Worn by Those who are Brahmanas
in Name Only is the Ugly Conceit of the Proud
14.78

brahma-tattvam na janati brahma-sutrena garvitah

tenaiva sa ca papena viprah pasurudahrtah
A so-called brahmana who has no spiritual knowledge, but who, out of
pride, wears the thread of a brahmana is certainly only a sinful impostor who is
no better than a two-legged animal. (Atri Samhita 372)
Real Brahmanas
14.79
yatha kasthamayo hasti yatha carma-mayo mrgah
yas ca vipro'nadhiyanas trayaste nama vibhrati
Just as an elephant made of wood is an elephant in name only, and a deer
made of leather is a deer in name only, similarly a brahmana who is devoid of
Vedic knowlege is a brahmana in name only. (Manu-samhita 2.157)
Giving the Sacred Thread to Those not on the
Vedic Path is Forbidden
14.80
yo'nadhitya dvijo vedam anyatra kurute sramam
sa jivan eva sudratvam asu gaccati sanvayah
A brahmana who without studying the Vedas who labors for other thingsmaterial wealth, position, adoration, and other opulences, becomes sudra along
with all his family members. (Manu-samhita 2.168)
14.81 - 84
viprah samskara-yukto na nityam sandhyadi-karma yah
naimitikastu no kuryat brahmana-bruva ucyate
yuktah syat sarva-samskarair-dvijastu niyama-vrataih
karma kincit na kurute vedoktam brahmana bruvah garbhadhanadibhir
yuktas tathopanayanena ca
na karma-krt na cadhite sa jneyo brahmana-bruvah
adhyapayati no sisyan nadhite vedam uttamam
garbhadhanadi-samskarair yutah syad brahmana-bruvah
A"brahmana" who has failed to perform any of the ten kinds of samskaras,
who fails to regularly perform the duties of a brahmana, beginning with sandhya,
vandya, etc., is a brahmana in name only (brahmana-bruva). Such a "brahmana"
fails to follow any rules or vows, nor does he perform the ceremonial purificatory
rituals mentioned in the Vedas. He has not been properly purified either by
garbadhana-samskara or by the sacred thread ceremony, and neither does he
study the Vedas. Such a worthless, so-called brahmana does not study the best
of Vedic scriptures, nor does he teach them to his so-called disciples.
(Padma Purana)
14.85
kulluka-bhatta-tika yo brahmanah kriya-rahita
atmanam brahmanam braviti, sa brahmana-bruvah
According to the commentary of Kulluka Bhatta, one who is devoid of
proper behavior of a brahmana, and yet represents himself as a brahmana is a

brahmana in name only. (Manu-samhita 7.58)

14.86
atapas-tvanadhiyanah pratigraha-rucir-dvijah
ambhasy-asma-plavenaiva saha tenaiva majjati
A brahmana devoid of austerity, who has not studied the Vedas, and yet
accepts charity as a brahmana is condemned. Such brahmanas are like a stone
raft both themsleves and those who give them charity are doomed to go down
in the ocean of hellish material existence. (Manu-samhita 4.190)
The Consequences for the Brahmanas in Name Only
14.87
alingo lingivesena yo-vrttim-upajivati
sa linginam haratyenas-tiryag yonau cajayate
When one unfit to wear the sacred thread of a brahmana wears it
earns his livelihood through sinful and unholy behaviour, such a person incurs
sin and takes birth in sub-human wombs. (Manu-samhita 4.200)
Students and Pracitioners of Professional
Brahmanism are Condemned
14.88
bhrtak-adhyapako yas ca bhrtak-adhyapitas-tatha
sudra-sisyo gurus caiva vag dustah kunda-golokau
One who teaches the Vedas by accepting salary, one who studies by giving
salary, disciple of a sudra, guru of a sudra, one who speaks nonsense and bastards should be avoided. (Manu-samhita 3.156)
Demigod Worship and Other Unbrahminical Activities
14.89
api cacaratas-tesam abrahmanyam pratiyate
vrttito devata-puja-diksa-naivedya-bhaksanam
garbhadhanadi-dahanta-samskarantara-sevanam
srautakriya' nanusthanam dvijaih sambandha-varjanam
ity-adibhiranacarair-abrahmanyam sunirnayam
Professional temple priests, who perform ritual worship of demigods in
order to maintain their livelihood and who accept non-Vedic tantric initiations
to do so find that their puja, their diksa, their sacrificial offerings, and their
offerings of foodstuffs are all unclean and unbrahminical. The results of their
so-called samskaras, beginning with the garbhadhana-samskara, are burned to
ashes. In order to correct themselves they must again undergo all the samskaras
mentioned in the scriptures. Their study of the sruti is without any positon;
having given up their connection with the genuine communtiy of twice-born
brahmanas, their worship is void and unbrahminical, and their association is
polluting to true brahmanas. (Sri Yamunacarya, Agama Pramanya, discussion
of Satvata Sastra)
Demigod Worship by Brahmanas is Condemned

14.90
devakosopajivi yah sa devalaka ucyate
vrttyartham pujayed-devam trini varsani yo dvijah
sa vai devaloko nama sarva-karmasu garhitah
One who worships the demigods in order to increase his material wealth is
called a "devala." Any brahmana who worships the demigods for three years is
considered to be a devala. All his work is condemned from beginning to end.
(Sri Yamunacarya, Agama Pramanya)
14.91
esam vamsakrama deva devarca vrttito bhavet
tesam adhyayane yajne yajane nasti yogyata
Whoever worships the demigods on the basis of his family tradition his
study of the Vedas, his yajna, and his worship have no connection with proper
brahminical conduct. (Sri Yamunacarya, Agama Pramanya)
Demigod Worship is Damned
14.92
apadyapi ca kasthayam bhito va durgato'pi va
pujayenaiva vrttyartam deva-devam kadacana
One should not engage in demigod worship, in which one must suffer pain,
trouble, fear, danger, and difficulty. (Sri Yamunacarya, Agama Pramanya)
Spiritual Brahmanism
14.93
ya etad aksaram gargi viditvasmal-lokat praiti sa brahmanah
O Gargi, one who is acquainted with that infallible truth by which one
transcends death is a brahmana. (Brhad-Aranyaka 3.9.10)
14.94
tam eva dhiro vijnaya prajnam kurvita brahmanah
A wise person who knows the Supreme Lord, Parabrahman, through the
process of devotion, is a brahmana. (Brhad-Aranyaka 4.4.21)
Who is a Brahmana?
14.95 and 96
jata-karmadibhir-yastu samkaraih samskrtah sucih
vedadhyayana-sampannah sad sat karmasvasthitah
saucacarasthitah samyag vighasasi gurupriyah
nityabrali satyaparah sa vai brahmana ucyate
[Bharadvaja Muni said, "O best of the twice-born, rsi among the brahmanas,
best of the orators of Vedic knowledge, kindly instruct us in the differences
between brahmanas, ksatriyas, vaisyas, and sudras." Bhrgu Muni replied]:
One whose birth and subsequent works have all been purified by the ap-

propriate samskaras, who has the qualities of purity and cleanliness, who is
devoted to Vedic study, who performs worship of the Supreme Lord, Visnu, and
who instructs others in that worship, who is a paragon of the six activities of a
brahmana, whose behaviour is never impure, who eats the remnants of his guru's
prasada, who is dear to the guru, who always carefully follows his vows, and
who is fixed in the truth is known as a brahmana. (Bharadvaja Muni)
A Vaisnava is the Best of all and the Guru of Everyone
14.97
visnor ayam yato hyasit tasmad-vaisnava ucyate
sarvesam caiva varnanam vaisnavah sresthah ucyate
One who is related to Visnu through devotion is known as a Vaisnava.
A genuine Vaisnava is superior to all the varnas and is the best of all. (Padma
Purana, Uttara Khanda 39)
A Vaisnava from a Candala Family is Worshipable by Brahmanas
14.98
urdha pundram mrjum saumyam sacihnam dharayed yati
sa candalo'pi suddhatma pujya eva sada dvijaih
A candala who is a pure Vaisnava at heart and who decorates the eleven
parts of his body with visnu-tilaka and sandalwood paste is always worshipable,
even by the best of brahmanas. (Padma Purana, Uttatra Khanda 66.84)
14.99 and 100
sakrt pranami krsnasya matuh stanyam pibenna hi
haripade mano yesam tebhyo nityam namo namah
pukkasah svapaco vapi ye canye mleccha-jatayah
te'pi vandya mahabhaga haripadaika-sevakah
One who even once completely gives up false ego and offers obeisances to
the lotus feet of Krsna will never have to take birth again. One who keeps the
holy feet of Hari within his mind is always worthy of worship. Whether one is a
pukkasau, a dog-eater, or a mleccha, if he takes shelter of the lotus feet of Sri
Hari with pure devotion, and serves Him with attachment, is to be considered
most fortunate and highly worshipable. (Padma Purana, Svarga Khanda, 50.10)
Vaisnavas are Infallible
14.101
sarvatraskhalitadesah sapta-dvipaika-danda-dhrk
anyatra brahmana-kulad anyatracyuta-gotratah
Maharaja Pnthu was an unrivalled king who had the scepter for ruling all
seven islands on the surface of the globe. No one could disobey his irrevocable
orders except for the saintly persons, the brahmanas, and the decendants of the
Supreme Personality of Godhead (the Vaisnavas). (Bhag. 4.21.12)
The Difference Between a Devotee
who is Low-Born and an Expert Brahmana

14.102
na me priyas caturvedi mad-bhaktah svapacah priyah
tasmai deyam tato grahyam sa ca pujy yatha hyayam
A brahmana who is expert in studying all four Vedas is not dear to Me.
But a devotee who comes from a family of candalas is dear to Me. He should be
offered gifts and one should accept gifts from him. He is as worhipable as I am.
(Hari-bhakti-vilasa 10.127)
One who Takes the Holy Name of Krsna, has Performed Austerity, Sacrifice,
Holy Baths, and Vedic Study, and is Saved
14.103
aho bata sva-paco 'to gariyan yaj-jihvagre vartate nama tubhyam
tepus tapas te juhuvuh sasnur arya brahmanucur nama grnanti ye te
O Lord, how glorious are they whose tongues always chant Your holy name!
Even if born in a family of dog-eaters, such persons are worshipable. Those
who chant Your holy name must have performed all kinds of austerities and
sacrifices. They must have achieved all the good qualities of the Aryans. They
must have bathed at all the holy places, studied the Vedas, and fulfilled all to
chant the Vedas and perform yajna. (Bhag. 3.33.7)
The Behavior of Advaita Prabhu Instructs
that a Vaisnava is the Guru of the Brahmanas
14.104
acarya kahena, "tumi na kariha bhaya
sei acariba, yei sastra-mata haya
tumi khaile haya koti-brahmana-bhojana"
eta bali, sraddha-patra karaila bhojana
[After Advaita Acarya offered Haridasa Thakura the sraddha-patra, which
is usually offered to a worshipable brahmana, Haridasa Thakura was surprised.
Reassuring him] Advaita Acarya replied, "My dear Haridasa, do not be afraid,
I shall behave strictly according to the principles of the revealed scriptures.
Feeding you is equal to feeding ten million brahmanas. Therefore, accept this
sraddha-patra." Thus Advaita Acarya made him eat. (Cc. Antya 3.221-222)
A Vaisnava is the Guru for Millions of Brahmanas
14.105
brahmananam sahasrebhyah satrayaji visisyate
satra-yaji sahasrebhyah sarva-vedanta-paragah
sarva-vedanta-vit-kotya visnu-bhakto visisyate
vaisnavanam sahasrebhya ekanty eko visisyate
Among many thousands of brahmanas, a yajnika brahmana is best. Amount
thousands of yajnika brahmanas, one who fully knows Vedanta is best. Among
millions of knowers of Vedanta, one who is a devotee of Visnu is best. And
among thousands of devotees of Visnu, one who is an unalloyed Vaisnava is
best. (Bhakti-sandarbha 177)

Thus ends the Fourteenth Jewel of the Gaudiya-Kanthahara, entitled Varnadharma-tattva

Asrama-dharma-tattva
Every Soul is in One of the Four Asramas
15.1
sa hovaca yajnavalkyo brahmacaryam
isamapya grhi bhavet grhi bhutva vani bhavet.
vani bhutva pravrajet.
yadi' vetaratha brahmacaryadeva pravrajed-grhad vavanad va.
atha punara vrati va vrat vasnatako va snatako va utsannagnir anagniko va
yadahareva virajet tadahareva pravrajet
[Janaka, the sage amongst kings, asked Yajnavalkya, the sage among rsis,
"O great souled sage, please instruct me on the qualifications of sannyasa and
the rules and regulations for following that asrama]. Yajnavalkya said, "Upon
completing one's life as a brahmacari, one should accept the grhastha-asrama.
Having completed one's life as a grhastha, one should accept the asrama of
vanaprastha. After living for some time as a detached vanaprastha, one should
accept the sannyasa asrama.
Of course, if renunciation awakens in a person earlier in his life, he may
take sannyasa directly from the brahmacari asrama, or even from the gnhastha
asrama, without having to first pass though all the asramas and become a
vanaprastha. In any asrama, when one becomes anxious to renounce material
enjoyment and render exclusive service to the Lord in divine love, then whether
he has completed the religious practices that should be performed in the asrama
or not, whether he has completed his Vedic study or not, whether he has completed the studies or not, and whether he has performed the fire sacrifice or
not as soon as that powerful tendency to renounce material enjoyment and
serve the Lord awakens in his heart that very day let him give up his family,
that very day let him accept the life of a wandering mendicant and go away as a
sannyasi. (Jabalopanisad 4.1)
Definition of the Four Asramas
15.2
grhasramo jaghanato brahmacaryam hrdo mama
vaksah-sthalad vane-vasah sannyasah sirasi sthitah
Out of My universal form the grhastha asrama originated from the loins,
brahmacarya from the heart, vanaprastha from the chest, and sannyasa from
the head. (Bhag. 11.17.14)
Rules for the Different Asramas
15.3
savitram prajapatyam ca brahmam catha brhat tatha
varta sancaya-salina-siloncha iti vai grhe
Then the thread ceremony for the twice-born was inaugurated as were the
rules to be followed for at least one year after acceptance and study of the
Vedas, including rules for observing brahmacmrya, vocations in terms of Vedic
injunctions, various professional duties in household life, and the method of
maintaining a livelihood by picking up rejected grains left behind in the fields.

(Bhag. 3.12.42)
15.4
vaikhanasa valakhilyau-dumbarah phenapa vane
nyase kuticakah purvam bahvodo hamsa-niskriyau
The four divisions of vanaprastha, or retired life, are the vaikanasms
who retire from active life and live on half-boiled meals), valakhilyas (those
who quit their former stock of grains upon receipt of more), audumbara (those
who live on what they get from the direction towards which they start after
rising from bed), and phenapas (those who live on fruits that fall from the trees).
The four divisions of sannyasa, or the renounced order of life are kuticakas
(one who has just left the family, but who lives nearby in a kutira or hut, without
attachment to his family), bahvodas (those who give up all material activities
and engage in transcendental service), hamsas (swanlike souls) and ninriyas
(those whose actions are completely spiritual). (Bhag. 3.12.43)
Rules for Brahmacaris
15.5
dvitiyam prapyanupurvyaj janmopanayanam dvijah
vasan guru-kule danto brahmadhiyita cahutah
Having undergone all the necessary purificatory rites since conception,
and having attained the status of the twice-born by initiation in the gayatri mantra
and investment with the sacred thread, brahmana boy should reside in the
gurukula (as a brahmacari), control his senses and mind, and carefully study the
Vedas as explained by the guru. (Bhag. 11.17.22)
15.6
acaryam mam vijaniyan navamanyeta karhicit
na martya-buddhyasuyeta sarva-deva-mayo guruh
[Krsna said] The acarya is My very Self. One should never envy the acarya
or never blaspheme him or consider him an ordinary man, for he is the sum
total of the demigods. (Bhag. 11.17.27)
15.7
sayam pratar upaniya bhaiksyam tasmai nivedayet
yac canyad apy anujnatam upayunjita samyatah
In the morning and evening one should collect foodstuffs and other articles and deliver them to the spiritual master. Then, being self-controlled, one
should accept only what the acarya permits. (Bhag. 11.17.28)
15.8
susrusamana acaryam sadopasita nica-vat
yana-sayyasana-sthanair nati-dure krtanjalih
The brahmacari, should always serve the acarya and follow him in walking, in resting, standing by with folded hands when he sits, and by attending him
humbly in all circumstances. (Bhag. 11.17.29)
15.9

evam-vrtto guru-kule vased bhoga-vivarjitah

vidya samapyate yavad bibhrad vratam akhanditam
Behaving in this way, and strictly following a vow of celibacy, the brahmacari
should avoid sensual pleasures and reside in the asrama of the acarya to the end
of his studies. (Bhag. 11.17.30)
15.10
evam brhad-vrata-dharo brahmano 'gnir iva jvalan
mad-bhaktas tivra-tapasa dagdha-karmasayo 'malah
Observing the principles, such a brahmana and life-long brahmacari, who
is My devotee, burns all the seeds of karma to ashes by his devotional austerity.
Spotless and pure, free of material contamination, such a devotee brahmacari is
as brilliant as fire. (Bhag. 11.17.36)
All Asramas are Meant for Serving Hari
15.11
brahmacaryam tapah saucam santoso bhuta-sauhrdam
grhasthasyapy rtau gantuh sarvesam mad-upasanam
Chastity, penance, purity, peacefulness, and kindness to all living beings
constitute grhastha-dharma. A grhastha who approaches his wife for procreating
children only on those days sanctioned by scripture is considered chaste.
Worship of Hari should be practiced by everyone, regardless of their position
society; it is the duty of all varnas and asramas. (Bhag. 11.18.43)
Scriptures Make Concessions for Materialistic People
15.12
loke vyavayamisa-madya-seva nitya hi jantor na hi tatra codana
vyavasthitis tesu vivaha-yajna-sura-grahair asu nivrttir ista
Everyone is naturally inclined to have sex, eat meat, and drink wine. There
is no need for the scripture to encourage these things. The scriptures do, however, give concessions to people who are determined to do these things. They
grant license to enjoy sex by allowing sexual intercourse with one's lawfully
wedded wife at the proper time of the month. They grant a license to eat meat
to those who perform a certain kind of sacrifice, and a license to drink wine to
those who perform the Sautramari sacrifice. The purpose of granting these
licenses for sense gratification is only to restrict these activities and encourage
people to give them up altogether. The real intention of the Vedic injunctions
regarding sex, meat-eating, and wine-drinking is to make one abstain from these
activities. (Bhag. 11.5.11)
Grhasthas Should Not Get Bewildered by Family Life
15.13
kutumbesu na sajjeta na pramadyet kutumby api
vipascin nasvaram pasyed adrstam api drsta-vat
One should not become attached to one's family members, nor should one
become bewildered trying to maintain them. Even though one may be a house-

holder, he should not be negligent in his devotion to the Lord. An intelligent

householder should realize that even the unseen enjoyments promised in the
future, are as temporary as the so-called pleasures he has already seen.
(Bhag. 11.17.52)
15.14
putra-darapta-bandhunam sangamah pantha-sangamah
anu-deham viyanty ete svapno nidranugo yatha
Relationships of wife, sons, relatives, and friends are like the relationships
of pilgrims who meet by chance at a resting place for a few hours before going
on their way. When one leaves his body to accept another body, such friends
and relatives are forgotten, just as upon waking one forgets the characters in a
dream. (Bhag. 11.17.53)
15.15
ittham parimrsan mukto grhesv atithi-vad vasan
na grhair anubadhyeta nirmamo nirahankrtah
Having realized the truth of such transitory relationships, the grhastha lives
in his house like a pilgrim, a guest, or a stranger in a strange land. Dedicating
himself entirely to Krsna and giving up attachment to his body, his relatives, his
house and home, he is liberated even in this lifetime. (Bhag. 11.17.54)
A Grhastha May Live at Home, in the Forest, or on the Road
15.16
karmabhir grha-medhiyair istva mam eva bhaktiman
tisthed vanam vopaviset prajavan va parivrajet
Having satisfied Me by executing his family duties properly while dedicating himself to Me, My devotee may continue to remain at home, he may go to
the forest as a vanaprastha, or if he has a son, he may take to wandering about
as a sannyasi. (Bhag. 11.17.55)
The Character of Those too Attached to Family Life
15.17
yas tv asakta-matir gehe putra-vittaisanaturah
strainah krpana-dhir mudho mamaham iti badhyate
On the other hand, a grhastha whose heart is attached to hearth and home,
who is always worried about money and children, and who is obsessed with sex,
is a fool. Such a person is bound by the misconceptions of "I and mine."
(Bhag. 11.17.56)
The Destination of Attached Householders
15.18
aho me pitarau vrddhau bharya balatmajatmajah
anatha mam rte dinah katham jivanti duhkhitah
evam grhasayaksipta-hrdayo mudha-dhir ayam
atrptas tan anudhyayan mrto 'ndham visate tamah

[At the time of death such a fool thinks] "Alas! My mother and father
have reached old age. In my absence who will care for them? My wife and
children are helpless without me. How can any of these poor souls survive without me?" With his heart thus overwhelmed by family sentiment, and filled with
anxieties because of attachment to house and home, such a fool, filled with
worries, dies unhappy and dissatisfied with his inability to realize his plans. He
enters the blinding darkness of hell. (Bhag. 11.17.57-58)
Both Men and Women Should Avoid Family Attachment
15.19
tvak-smasru-roma-nakha-kesa-pinaddham antar
mamsasthi-rakta-krmi-vit-kapha-pitta-vatam
jivac-chavam bhajati kanta-matir vimudha
ya te padabja-makarandam ajighrati stri
The stupid woman who has not savored the aroma of the nectar of Your
lotus feet will become the lover of a "man" a live corpse made of flesh, blood,
bones, stool, bile, germs and air covered with skin, hair, beards, and mustaches. (Bhag. 10.60.45)
Enjoyment of Conjugal Pleasures in Household Life is Condemned
15.20
ye mam bhajanti dampatye tapasa vrata-caryaya
kamatmano 'pavargesam mohita mama mayaya
[In condemnation of materialistic devotees, the Lord said] Those who
worship Me the giver of liberation in order to enjoy conjugal happiness, who
perform all kinds of penance and sacrifice to that end, are fools deluded by
sensual pleasure and ensnared by the illusions of maya. (Bhag. 10.60.52)
The Purpose of Household Life
15.21
adhana api te dhanyah sadhavo grha-medhinah
yad-grha hy arha-varyambu-trna-bhumisvaravarah
[Pnthu Maharaja told the four Kumaras] A person who is not very rich and
who is attached to family life becomes highly glorified when saintly persons are
present in his home. The master and servants engaged in offering the exalted
visitors water, a sitting place and paraphernalia for reception are glorified, and
the home itself is glorified. (Bhag. 4.22.11)
The Unholy Household
15.22
vyalalaya-druma vai tesv ariktakhila-sampadah
yad-grhas tirtha-padiya-padatirtha-vivarjitah
On the other hand, even though full of all opulence and material property,
any householder's house where the devotees of the Lord are never allowed to
come in, and where there is no water for washing their feet, is to be considered
a tree in which venomous serpents live. (Bhag. 4.22.12)

The Duty of Vanaprasthas

15.23
vanaprasthasrama-padesv abhiksnam bhaiksyam acaret
samsidhyaty asv asammohah suddha-sattvah silandhasa
A vanaprastha should live by begging. He may accept food prepared
grains left behind in the fields and markets. By such a practice, he will become
purified, free from delusion, and spiritually perfect. (Bhag. 11.18.25)
Homes are in Different Modes
15.24
vanam tu sattviko vaso gramo rajasa ucyate
tamasam dyuta-sadanam man-niketam tu nirgunam
In order to attain pure devotional service, one's faith, residence, eating,
and activities should all be pure. From the mode of goodness, one can develop
to the mode of pure goodness; therefore it is important to live in a place which
is pure. The following is a description of residences in the different modes of
nature: A hut in the forest is in the mode of goodness, an apartment in the city
is in the mode of passion, and a room in a gambling den is in the mode of
ignorance. (Bhag. 11.25.25)
Karma-sannyasa, Jnana-sannyasa, and Tridandi-sannyasa
15.25
jnana-sannyasinah kecid-veda-sannyasino 'pare
karma-sannyasi-nas-tvanye trividhah parikititah
There are three kinds of sannyasa: karma-sannyasa, jnana-sannyasa, and
vedic-sannyasa. (Padma Purana, Svarga Khanda)
A Dhira Sannyasi
15.26
gata-svartham imam deham virakto mukta-bandhanah
avijnata-gatir jahyat sa vai dhira udahrtah
A sannyasi is known as dhira, or undisturbed, sober, and a self-realized
soul when he goes to an unknown, remote place and freed from all obligations
and false ego, quits his material body when it has become useless. (Bhag. 1.13.26)
A Narottama Sannyasi
15.27
yah svakat parato veha jata-nirveda atmavan
hrdi krtva harim gehat pravrajet sa narottamah
A narottama, or first class human being, is one who awakens and understands, either by himself or from others, the falsity and misery of this material
world and thus leaves home and depends fully on the Personality of Godhead
residing within the heart. (Bhag. 1.13.27)

Prohibition Against Karma-sannyasa in Kali-yuga

15.28
asvamedham gavalambham sannyasam pala-paitrikam
devarena sutotpattim kalau panca vivarjayet
In this age of Kali, the following five kinds of karma-kanda practices
forbidden: offering a horse in sacrifice, offering a cow in sacrifice, accepting
sannyasa, offering oblations of flesh to the forefathers, and a man begetting
children in his brother's wife. (Malamasattatva-dhnta, Brahma Vaivarta Purana,
Krsna-janma-khanda 4.115.113)
The Meaning of the Word Tridandi
15.29
vagdado'tha mano-dandah kaya-danda-stathaiva ca
yasyaite nihita-buddhau tridanditi sa ucyate
One who accepts in his mind the rod of chastisement for his speech, mind
is known as a tridandi one who has accepted the threefold rod of chastisement.
(Manu-samhita 12.10)
15.30
damanam dandam yasya van-manah-kayanam dandah nisiddhabhidhanah
sat-sankalpa-pratisiddha-vyapara-vyapara-tyagena buddava-vasthitah sa
tridandity-ucyate na tu danda-traya-dharana-matrena
The word danda means "punishment." One who "punishes"
speech, mind, and actions means one who gives up attachment for material sense enjoyment and who accepts what is favorable for the truth and
rejects what is unfavorable for perfection. Such a person is called a tridandi.
It is not that anyone who carries around three sticks can be called a
tridandi. (Manu-samhita 12.10, Kalukka Bhatta commentary on the above
verse from Manu-samhita).
Rupa Gosvami's Definition of Tridandi
15.31
vaco vegam manasah krodha-vagam
jihva-vegam udaropastha-vegam
etan vegan yo visaheta dhirah
sarvam apimam prthivim sa sisyat
One who can control the forces of speech, mind, anger, the tongue,
the belly, and the genitals is known as a Gosvami and is qualified to
accept disciples all over the world. (Upadesamrta 1)
Tridandi-sannyasa is Mentioned in the Ancient Vedas
15.32
tatra paramahamsa nama samvartakaruni-svetaketu-durvasarbhu-nidagha-jada-bharata dattatreya-raivatakaprabhrtayo'vyakta linga avyaktacara, anunmatta unmattavad

acarantastridandam kamandallum sikyam patram jalapavitram

sikham yajnopavitam cetyetat sarvam bhuh svahetyapsu
parityajyatmanam-anvicchet
In addition to the previously mentioned paramahamsas are these
famous wandering sannyasis (parivrajakas), Samvartaka,
Arurinandana, Audmlaka, Svetaketu, Durvasm, nbhu, Nidmgha, Jada
Bharata, Dattmtreya, Raivata, and so on. They are all paramahamsas;
none of them wear the outward signs of varnasrama the sikha and
sacred thread of a brahmana. They are not mad but behave like madmen. The paramahamsa, saying the mantra bhu-svaha (I offer you to
the earth) leaves aside all external paraphernalia of the renounced
order, including the tridanda, staff, the waterpot, the begging bowl
made from a gourd, the belt made of straw, the purifying cup for water, the tuft of hair, the sacred thread, and dedicates himself solely to
following the order of the bona fide guru and the inner direction of
the Paramatma. (Jabalopanisad 6.1)
Srimad Bhagavatam Mentions Tridanda-sannyasa
15.33
kecit tri-venum jagrhur eke patram kamandalum
pitham caike 'ksa-sutram ca kantham cirani kecana
pradaya ca punas tani darsitany adadur muneh
Some took away his tridanda, some stole his begging bowl, and others
snatched away his waterpot. Some of them pulled away his asana, others harassed him by taking his japa-mala, his beads. Others grabbed at his clothing
and took away his cloth. (Bhag. 11.23.34)
The Tridandi Attains Perfection According to the Manu-samhita
15.34
tridandam-etan-niksipya sarva-bhutesu manavah
kama-krodhau tu samyamya tatah siddhim niyacchati
One who disciplines his mind, speech, and body and controls his lust and
anger towards other living beings and thus gives up these bad qualities is a
tridandi and attains liberation. (Manu-samhita 12.11)
The Harita-samhita Glorifies Tridanda-sannyasa
15.35
tridanda-bhrd-yo hi prthak samacarecchanaih sanair-yastu bahirmukhaksah san-mucya samsara-samasta-bandhanat sa
visnoramrtatmanah padam
The tridandi sannyasa gradually withdraws his senses from any connection
with sight, sound, taste, smell, etc., and becomes indifferent. His mind is gradually freed from any trace of involvement with material enjoyment, and his behavior becomes similarly pure. Such a sannyasi has freed himself from family
bondage and, becoming liberated, he tastes the nectar of spiritual bliss at the
lotus feet of Sri Visnu. (Harita-samhita 6.23)

Sridhara Svami Mentions Tridanda-sannyasa in his Bhagavatam Commentary

15.36
"evam bahudakadi dharman uktva paramahamsa-dharmanaha jnananistha iti sardhair-dasbhih bahir-virakto mukmuksh san jnana-nistha va
mokse'py anapekso mad-bhakto va sa salingan
tridandadi-sahitan asramams-tad-dharmams-tyaktva tadasaktim tyaktva
yathocitam dharmam cared ity arthah" punaraya
After explaining the duties of other sannyasis such as bahudaka the duties
of a paramahamsa are described in ten and a half verses begining with this one
A paramhamsa may be one desiring liberation and thus fixed in knowledge or
may be a devotee who disregards even liberation. He should perform proper
religious duties without any attachment to material desires. He can give up all
the external symptoms of varnasrama-dharma. He gives up the asrama duties
means he gives up attachment to them and performs them with no material
motive. (Bhavartha-dipika commentary on Bhag. 11.18.28)
Sri Caitanya Mahaprabhu's Opinion on the
Tridandi Verse of Bhagavatam
15.37
prabhu kahe,sadhu ei bhiksura vacana
mukunda sevana-vrata kaila nirdharana
paratma-nistha-matra vesa-dharana
mukunda-sevaya haya samsara-tarana
sei vesa kaila, ebe vrndavana giya
krsna-nisevana kari nibhrte vasiya
Sri Caitanya Mahaprabhu approved of the ekam samasthaya paratmanintham verse on account of the determination of the mendicant sannyasi to
engage in the service of Lord Mukunda. He gave his approval of this verse,
indicating that is was very good. The real purpose of accepting sannyasa is to
dedicate oneself to the service of Mukunda. By serving Mukunda, one can actually be liberated from the bondage of material existence. After accepting the
sannyasa order, Sri Caitanya Mahaprabhu decided to go to Vnrdavana and engage Himself wholly and solely in the service of Mukunda in a solitary place.
(Cc. Mad. 3.7-9)
A Tridandi-sannyasi Keeps his Sikha, Sacred Thread, and Sannyasi Dress
15.38
sikhi yajnopaviti syat tridandi sa-kamanduluh
sa pavitras ca kasayi gayatrin ca japet sada
A tridandi sannyasi keeps his sikha as well as his sacred thread after renunciation, He also carries a kamandalu. He wears saffron cloth, and remaining
fixed in purity, he chants the gayatri mantra and the japa of the holy name.
(Skanda Purana, Suta Samhita)
15.39
ekavasa dvidvasatha sikhi. yajnopavitavan
kamandalukaro vidvams-tridando yati tat-param

Wearing one or two pieces of cloth, maintaining the tuft of hair, and continuing to wear the sacred thread, with a waterpot in his hand, a learned sannyasi,
who is the best of men, attains the Supreme Lord. (Padma Purana, Svarga
Khanda Adi 13)
The Hundred and Eight Names of the Tridandi-sannyasis
15.40
tirthasramavanaranya-giri-parvata-sagarah
sarasvati bharati ca puri namani vai dasa
gabhastinemir varahah ksamit-trparamarthinau
turyasrami nirihas ca tridandi-visnu daivatah
bhiksur-yayavaro vistho nyasi-rabhasiko munih
visthalalo mahaviro mahattaro yathagatah
naiskarmya-paramadvaiti suddhadvaiti jitendriyah
tapasvi yacako nagno raddhanti suddhadvaiti bhajanonmukhah
sannyasi maskari klanto niragnir-narasimhakah
audalomi-mahayogi-sruvak bhavaparagah
sramano'vahutah santas yatharho dandi-kesavau
nyastaparigraho bhakti-saro'ksri janardanah
urdhva manthi-tyakta-grhav-urdhvareto yatostha-dhrk viraktodasinau tyagi
siddhanti sridharah sikhi
bodhayano trivikramjo govindo madhusudanah
vaikhanaso yathasvo vai vamano paramahamasakah
narayana-hrsikesi parivrajaka-mangalau
madhavo padmanabhas caudupako bhrami vaisnavah
visnu-damodarau svami gosvami paramogavah
bhagavato hyakincanah santo niskincano yatih ksapanko'visaktascordhva
pundro mundi-sajjanay
nirvisayi harerjano srauti sadhu brhad-vrati
sthaviras-tat-paro paryatakacaryau svatantradhih
kathyante yatinamani prathitani mahitale
asthottara-satani tu vaidikakhyani tani hi
There are one hundred and eight authorized Vedic names for
principle among which are these ten: Tirtha, anrama, Vana, ararya, Giri, Parvata,
Smgara, Sarasvati, Bharati, and Puri. In addition there are Gabhastinemi, Varaha,
Ksamitm, Paramarthi, Turyasrami, Nirtha, Tridandi, Visnudevata, Bhiksu,
Yajavara, Vintha, Nyasi, Rabhasika, Muni, Vinthalala, Mahavira, Mahattara,
Yathagata, Naiskarmya, Paramadvaiti, Suddhadvaiti, Jitendriya, Tapasvi, Yacaka,
Nagna, Raddhanti, Bhajanonmukha, Sannyasi, Maskari, Klmnta, Niragni,
Narasiaha, Audalomi, Mahayogi, Sruvaka, Bhavapmraga, Sramara, Avadhuta,
Santa, Yatharha, Dandi, Kesava, Nyataparigraha, Bhakti-smra, Aksari, Janardana,
Urdhva-manthi, Tyakta-gnha, Urdhvareta, Yatontha-dhnk, Virakta, Udasina,
Tyagi, Siddhanti, Sridhara, Sikhi, Bodhayana, Trivikrama, Govinda,
Madhusudana, Vaikhanasa, Yathasva, Vamana, Paramahamsa, Narayana,
Hrsikesa, Parivrajaka, Mangala, Madhava, Padmanabha, Audupaka, Bhrami,
Vaisnava, Visnu, Damodara, Svami, Gosvami, Parmagava, Bhagavata, Akiscana,
Santa, Niskiscana, Yati, Ksaparako, Avinakta, Urdhva-pundro, Mundi,
Sajjana.Nirvinayi, Harijana, Srauti, Sadhu, Bnhad-vrati, Sthavira, Tatpara,
Paryataka, Acarya, and Svatantri. (Muktikopanisad and Sattvata-samhita)
**
A Tridandi-sannyasi is Worshipable by all Asramas

15.41
devata-pratimam drstva yatim caiva tridandinam
namaskaram na kuryacced upavasena suddhyati
One who does not offer obeisances upon seeing gods and sannyasis should
fast all day for his purification. (Ekadasi-tattve trisprsaikadasi-prakarana-dhrtasmrti-vakya)
A Paramahamsa Vaisnava Surpasses all the Asramas
15.42
vaisnavera bhakti ei dekhana saksat
mahasrami o vaisnavere kare dandavat
sannyasa-grahana kaile hena dharma
tanra pita asi' putrere kare namaskara
ata eva sannyas-asrama sabara vandita
"sannyasi-sannyasi" namaskara se vihita
tathapi asrama-dharma chadi' vaisnavere
siksa-guru sri krsna apane namaskare
Seeing the great devotion of a Vaisnava, even those in the highest asrama
as well as other devotees offer their obeisances. To one who has accepted the
order of sannyasa, one must bow down as would a son to his father.
must bow down to a sannyasi, and offer them respect, saying, "O saintly one, O
sannyasi." Nevertheless, devotees give up all concern for asrama-dharma, and
simply bow down before their instructing guru and Krsna. (C.Bhag.Antya 8.150-153)
Sarvabhauma Bhattacarya's Example
15.43
sarvabhauma balena, "asrame bada tumi
sastramate tumi vandya, upasaka ami"
Sarvabhauma said to Sri Caitanya Mahaprabhu, [who appeared before him
as a sannyasi], "Your asrama is great. In the opinion of the sastra, You are
worshipable by one such as myself. (C.Bhag.. Antya 3.76)
Impersonalist Sannyasis are Condemned
15.44
sannyasi haiya niravadhi "narayana"
baliveka prema-bhakti-yoge anuksana
na bujhiya sankaracaryera abhipraya
bhakti chadi matha mudhaiya duhkha paya
Sannyasis always say the name of Narayana and worship him in premabhakti-yoga. Not understanding the position of Narayana, the followers of
Sankaracarya give up the path of bhakti; such fools attain only trouble and
misery. (C.Bhag. Antya 3.54,55)
Only Unmotivated Devotional Service Gives
Complete Satisfaction to the Soul
15.45

sa vai pumsam paro dharmo yato bhaktir adhoksaje

ahaituky apratihata yayatma suprasidati
The supreme dharma for all humanity is that by which men can attain to
loving devotional service unto the transcendent Lord. Such devotional service
must be unmotivated and uninterrupted to completely satisfy the self. (Bhag. 1.2.6)
Fallen Sannyasis are Compared to Vomit-eaters
15.46
yah pravrajya grhat purvam tri-vargavapanat punah
yadi seveta tan bhiksuh sa vai vantasy apatrapah
One who renounces worldly things, gives up the life of a grhastha, and
leaves his home to be a mendicant, a sannyasi, and who then leaves the sannyasa
asrama to again pursue sex and money is like someone who vomits up a bad
meal and then eats it again, for he is eager to taste what has already been rejected.
Such a brazen sinner and condemned man is certainly shameless. (Bhag. 7.15.36)
15.47
yaih sva-dehah smrto 'natma martyo vit-krmi-bhasmavat
ta enam atmasat krtva slaghayanti hy asattamah
Sannyasis who at first consider that the body is subject to death, when it
will be transformed into stool, worms, or ashes, but who again give importance
to the body and glorify it as the self, are to be considered asat-tamah, un-saintly,
ignorant, and the greatest rascals. (Bhag. 7.15.37)
15.48
grhasthasya kriya-tyago vrata-tyago vator api
tapasvino grama-seva bhiksor indriya-lolata
It is abominable for a person living in the grhastha-asrama to give up the
regulative principles of householder life. It is abominable for a brahmacari not
to follow the brahmacari vows while living under the care of the guru. It is
abominable for a vanaprastha to live in the village and engage in so-called social
activities, and it is abominable for a sannyasi to be addicted to sense gratification. (Bhag. 7.15.38)
15.49
asramapasada hy ete khalv asrama-vidambanah
deva-maya-vimudhams tan upeksetanukampaya
One who acts in this way is to be considered the lowest renegade. Such a
pretender is bewildered by the external energy of the Supreme Personality of
Godhead, and one should either reject him from any position, or taking compassion upon him, teach him, if possible, to resume his original position.
(Bhag. 7.15.39)
Sannyasis Should Not Become Vantasis
15.50
sannyasira dharma nahe sannyasa karina
nija janma-sthane rahe kutumba lana

After taking sannyasa, a sannyasi should not remain in his home town,
surrounded by family and relatives. (Cc. Madhya 3.177)
The Behavior of the Great Souls Who are Transcendental to all the Asramas
15.51
yada yasanugrhnati bhagavan-atma-bhavitah
sa jahati matim loke vede ca parinistitam
When the completely opulent Supreme Lord sees the total surrender of a
devotee, He is pleased to award that soul His personal service; thus He bestows
His causeless mercy upon that soul, and at that time the devotee rises above the
ordinary material considerations of the Vedas. He thus shakes off all attachments to the external strictures of the Vedas (such as those recommending karmakanda) which are meant for people in general. (Bhag. 4.29.46)
15.52
ajnayaivam gunan dosan mayadistan api svakan
dharman samtyajya yah sarvan mam bhajeta sa tu sattamah
[Krsna said] Having taken complete shelter of My lotus feet, a saintly person renounces mundane religious and social duties and worships Me alone. Indeed, he is the best of men. (Bhag. 11.11.32)
The Vedic Explanation of Paramahamsa
15.53
asau sva-putra-mitra-kalatra-bvandhvadinchikhayajnopavite yagam satram svadhyayan
ca sarvakarmani sannyasyayam brahmandam
ca hitva kaupinam dandam acchadanan
ca sva sariropabhogarthaya lokasyopakararthaya ca
parigrahet. tacca na mukhyo'sti ko'yam mukhya iti ced
ayam mukhyah. na dandam na kamandalum na sikham
na yajnopavitam na cacchadanam carati paramahamsah
A paramahamsa gives up the following as being material and irrelevant:
his children, wife, friends, relatives, sikha, sacred thread, yajna, charity, study of
the Vedas, social and Vedic duties. These things are all of this world, they have
a connection with the fallible and temporary. Such a paramahamsa accepts only
the bare necessities required to keep body and soul together. The paramahamsa
may sometimes accept the danda, sikha, sacred thread, and dress of a sannyasi
in order to benefit the fallen souls of this world. For a paramahamsa the danda,
sikha, sacred tread, cloth etc. are not important. (Paramahamsa Upanisad 1-2)
The Supreme Lord, a Paramahamsa,
is Transcendental to all Material Considerations
15.54
ahe danda, ami yare bahiye hrdaye
se tomare bahiveka e ta' yukta nahe
eta bali' balarama parama-pracanda
phelilena danda bhangi "kari" tina khanda

O danda, within my heart, I find you to be external and useless. [since Sri
Caitanya Mahaprabhu is the Supreme Personality of Godhead as a devotee, He
is the topmost paramahamsa. What need has He to carry a symbol of elevated
status within the varnas and asramas of human society? A sannyasa danda in
His hands is redundant] Saying this, Sri Balarama, with great violence, broke
into three pieces the tridandi staff of renunciation belonging to Sri Caitanya.
(C.Bhag. Antya 2.205-206)
15.54a
tina khanda kari' danda dila bhasana
Nityananda Prabhu broke Sri Caitanya Mahaprabhu's sannyasa danda in
three places. (Cc. Madhya 5.143)
15.55
danda-bhanga-lila ei parama gambhira
sei bujhe, duohara pade yanra bhakti dhira
The pastime of the breaking of the staff is very deep. Only one whose
devotion is fixed upon the lotus feet of the two Lords can understand it.
(Cc. Madhya 5.158)
For Those who are Paramahamsas, and are Therefore
Transcendental to all Considerations of Asrama,
the Red Cloth of a Sannyasi is Inappropriate
15.56
rakta-vastra 'vaisnavera' parite na yuyaya
Red cloth is unfit for a paramahamsa Vaisnava to wear. (Cc. Antya 13.61)
Bhagavatam Gives the Characteristic Behavior of a Paramahamsa
15.57
evam-vratah sva-priya-nama-kirtya jatanurago druta-citta uccaih
hasaty atho roditi rauti gayaty unmada-van nrtyati loka-bahyah
When a person is actually advanced and takes pleasure in chanting the
holy name of the Lord, who is very dear to him, he is agitated and loudly chants
the holy name. He also laughs, cries, and chants just like a madman, not caring
for outsiders. (Bhag. 11.2.40)
The Mentality of a Paramahamsa
15.58
naham vipro na ca nara-patir napi vaisyo na sudro
naham varni na ca grha-patir no vanastho yatir va
kintu prodyan-nikhila-paramananda-purnamrtabdher
gopi-bhartuh pada-kamalayor dasa-dasanudasah
I am not a brahmana, I am not a ksatriya, I am not a vaisya or a sudra. Nor
am I a brahmacari, a householder , a vanaprastha, or a sannyasi. I identify Myself only as the servant of the servant of the servant of the maintainer of the

gopis. (Cc. 13.80 from Padyavali 63)

Thus ends the Fifteenth Jewel of the Gaudiya-Kanthahara, entitled Asrama-dharma-tattva.

Sraddha-tattva
The Proper Funeral Ceremony
16.1
prapte raddha-dine'pi pragannam bhagavate 'rpayet
taccheneraiva kurvvita sraddham bhagavato narau
Even on the day of sraddha, a devotee should first offer the food to the
Lord and then perform the sraddha ceremony with the Lord's remnants.
(Hari-bhakti-vilasa 9.294)
16.2
vinrorniveditmnnena yantavyam devatmntaram
pitrbhyascmpi taddeyam tadanantyaya kalpate
The demigods should be worshiped with the food offered to Lord Visnu.
Even the forefathers should be offered the remnants of the Lord. This gives
unlimited benefit. (Hari-bhakti-vilasa 9.297)
16.3
bhaksyam bhojyasca yatkiscida nivedyagrabhoktari
na deyam pitndevebhyau prayascitti yato bhavet
Without offering food first to Lord Visnu, who is called agrabhokta, or
the prime enjoyer, one should not offer anything to the forefathers, otherwise
he has to perform atonement. (Hari-bhakti-vilasa 9.314)
Vaisnavas are Forbidden to Hold or Wear Kusa Grass
16.4
sarkalpam ca tatha danam pitndevarccanadikam
Visnumantropadintascema kuryat kusa chararam
If a person is initiated into the Visnu mantra then he should not make a
resolve for any fruitive activity, nor give charity (for material gain), nor engage
in the worship of forefathers and so on; and he should not hold kusa grass.
(Skanda Purana)
Vaisnavas Need not Perform Funeral Rites or Offer Oblations to Forefathers
16.5
kia dattair bahubhiu pindairgayasraddadibhir mune
yairarccito harirbhaktya pitnarthasca dine dine
O sage, for those who everyday worship Lord Hari with devotion for the
satisfaction of their forefathers, what need is there for them to give away many
oblations in charity, and make pinda-dana at Gaya by performing the sraddha
ceremony? (Hari-bhakti-vilasa 9.308)
Lord Caitanya's Internal Reasons for Performing the Funeral Ceremony
16.6

prabhu bole 'gaya yatra amara

jata ksane dekhilmh carara tomara
tirthe pinde dile se nistare pitngara
sei jare pinda diye tare sei jana
toma dekhilei matra koti pitngara
sei ksane sarva bandhu pmya vimocana
ataeva tirtha nahe tomara samana
tirtharo parama tumi mangala pradhara
samsara samudra haite uddharo amare
ei ami deha asamarpilmn tomare
krsna pada padmera amrtarasa pana
amare karao "tumi ei cahi dara"
Lord Caitanya said, "As soon as I saw your lotus feet my visit to Gaya
was successful. If one offers oblations to forefathers at the holy places then they
are liberated, but only the person to whom the oblations are offered. But just by
seeing you millions of forefathers immediately get liberation from all bondage.
Therefore the holy places are not equal to you, rather you are auspicious even
to the holy places. Please deliver Me from the ocean of samsara. Now I have
surrendered Myself to you. Please make me drink the nectar of the lotus feet of
Krsna. I want this benediction. (Cb. Adi 12.49-54)
Vaisnavas Must Deceive the Smartas for Their Own Good
16.7
svabhavasthaiu karmajadmn vascayan draviradibhiu
harer naivedyasambharan vaisnavebhyau samarpayet
One should trick the non-devotees by giving them unoffered items or
wealth, but one should offer the Lord's prasada to the Vaisnavas.
(Hari-bhakti-vilasa 9.327)
Funeral Ceremony of the Karmis is Demonic
16.8
yastu vidya vinirmuktam mhrkham matva tu vaisnavam
vedavidbhyo 'dadadviprau sraddham tadraksasam bhavet
If a vipra, thinking an uneducated vaisnava a fool, offers sraddha to the
brahmanas who know the Vedas, then such sraddha is called demonic, or
raksanasraddha. (Hari-bhakti-vilasa 9.316)
The Behavior of Advaita Acarya
16.9
acarya kahena, "tumi na kariha bhaya
sei acariba, yei sastra-mata haya
tumi khaile haya koti-brahmana-bhojana"
eta bali, sraddha-patra karailm bhojana
Advaita Acarya replied, "My dear Haridasa, do not be afraid. I shall behave strictly according to the principles of the revealed scriptures. Feeding
is equal to feeding ten million brahmanas. Therefore, accept this sraddha-patra."
Thus Advaita Acarya made him eat. (Cc. Antya 3.221-22)

The Characteristics of a Staunch Devotee

16.10
evamekantinam prayau kirttanam smararam prabho
kurvatmm parama pritya kntyamanyanna rocate
The unalloyed devotees who generally engage in performing kirtana and
remembering the Lord with great love take no interest in other prescribed activities.
(Hari-bhakti-vilasa 20.382)
Thus ends the Sixteenth Jewel of the Gaudiya-Kanthahara, entitled Sraddha-tattva.

Nama-tattva
The Supreme Lord is the Root of all Religion
17.1
dharma-mulam hi bhagavan sarva-vedamayo harih
smrtam ca tad-vidam rajan yena catma prasidati
The Supreme Person is the root of all dharma, the essence of all the Vedas,
and the meditation of all those great authorities who know the truth about the
Supreme Lord, and whose opinions becomes scripture. This is evidence, O King,
and by accepting this religious principle, everyone will attain the highest satisfaction of the soul, mind, and body. (Bhag. 7.11.7)
Krsna is the Only Way
17.2
tapastu tapaih prapatastu parvata-datantu tirthani pathastu cagaman
yajastu yagairvivadantu vadair harim vina naiva mrtim taranti
You may perform mountains of austerities, visit many holy places, study
all the Vedas, and perform all kinds of Vedic sacrifices, but without devotion to
Krsna, none of these things can save you from death.
(Bhavartha Dipika 10.87.27)
Chanting the Holy Name is the Eternal and Highest Dharma for all Souls
17.3
etavan eva loke 'smin pumsam dharmah parah smrtah
bhakti-yogo bhagavati tan-nama-grahanadibhih
It is recognized that the highest religious principle in human society is devotional service to the Supreme Personality of Godhead, beginning with the
chanting of the holy name of the Lord, nama-sanakirtana. (Bhag. 6.3.22)
The Holy Name is the Essence of the Srutis
17.4
nikhila-sruti-mauli rama-mala-dyuti nirajita-padapankajanta
ayi mukta-kulair upasyamanam paritas tvam harinama samsrayami
O holy name, the tips of the toes of your lotus feet are eternally worshiped
by the glowing effulgence of the Upanisads, the crest jewels of the Vedas. You
are eternally adored and chanted by great liberated souls like Narada and
Sukadeva Gosvami. O Harinama, clearing myself of all offenses, I take complete shelter of You. (Srila Rupa Gosvami, Krsna-namastakam 1)
The Constitutional Nature of the Holy Name
17.5
nama cintamanih krsnas caitanya-rasa-vigrahah
purnah-suddho nitya-mukto'bhinnatvan nama naminoh

The holy name of Krsna is a transcendental wish fulfilling gem it bestows all spiritual benedictions, for it is Krsna Himself. It is the personification
of divine mellow, the fountainhead of all pleasure. The holy name of Krsna is
eternally liberated and spiritual. This is because the name of Krsna and Krsna
Himself are nondifferent. (Sri Bhakti-rasamrta-sindhu, Purva-Vibhagaga 2.233)
17.6
ekam eva sac-cid-ananda-rasadi-rupam tattvam dvidha-virbhutam
The Supreme Absolute Truth is one reality whose form is eternal, fully
cognizant, and ecstatic. That Absolute reality who is the origin of all rasa appears in two forms, as Krsna Himself and as the holy name of Krsna. These two
forms are nondifferent manifestations of the same eternal reality Krsna. (SriBhakti-rasamrta-sindhu, Purva-Vibhaga 2.233, Jiva Gosvami's Durgamasargamani commentary)
The Vedas Sing the Glories of the Holy Name
17.7
om asya jananto nama cid-viviktan mahante visno sumatim bhajamahe
om tat sat
This mantra means, "O Lord Visnu, Your name is conscious (cit) and self-effulgent (mahas) and so even one with partial knowledge of the eternal nature of Your name, and incomplete understanding of the glory of proper
chanting, can attain knowledge of You merely by repeating the syllables, because You, who are known by Om, are self-existent (sat)." Thus it is seen that
the name liberates a person from fear and envy even if alluded to.
(Bhagavata-Sandarbha 47)
17.7a
he vinro te tava nama cita cit-svarupam ata eva mahau sva-prakasa-rupam
tasmat asya namna a inadapi janantau ha tu samyak
uccmra-mahatmayadi puruskarera.
tathapi vivaktan bruvarau kevalam tad-aksarabhyasa matram kurvanah
sumantia tad-visayam vidyam bhajamahe prapnuyauh.
Ata eva bhayadvesadau sri mhrteu aphurter iva smnketya-davapasya
muktidatvam sruyate.
O Visnu! Your holy name is of the nature of divine consciousness it is
transcendental reality par-excellence. It is a manifestation of Your own divine
form, even if someone utters the holy name without knowing the names complete
glories. To utter the name without being fully aware of its glories means
namabhasa, or uttering the syllables of the holy name which are only the outer
reflection. Even in such a position we shall attain divine knowledge of the Lord,
by such worship. Because this line contains the word om it indicates that the
use of the word "sat" means svata-siddau. Therefore the divine form
upon one's having uttered the name (even when there is namabhasa because of
sanketya and so forth), and thus one attains liberation from the postion of
and envy. (Bhagavata Sandarbha 4)
The Glories of the Holy Name in the Smrti-sastras
17.8

vede ramayane caiva purane bharate tatha

adavante ca madhye ca harih sarvatrah giyate
Throughout the Vedas, the Ramayara, the Puranas, and the Mahabharata,
from beginning to end, only the glories of the Supreme Lord Hari are sung.
(Hari-vamsa)
The Holy Name Grants All Perfection in Kali-yuga
17.9
kaler dosa-nidhe rajann asti hy eko mahan gunah
kirtanad eva krsnasya mukta-sangah param vrajet
My dear King, although Kali-yuga is an ocean of faults, there is still one
good quality about this age: Simply by chanting the Hare Krsna maha-mantra,
one can become free from material bondage and be promoted to the transcendental kingdom. (Bhag. 12.3.51)
17.10
krte yad dhyayato visnum tretayam yajato makhaih
dvapare paricaryayam kalau tad dhari-kirtanat
What was attained in Satya-yuga through meditation, in Treta-yuga through
sacrifice, and in Dvapara-yuga through Deity worship is realized in Kali-yuga
through hari-kirtana. (Bhag. 12.3.52)
17.11
dhyayan krte yajan yajnais-tretayam dvapare 'rcayan
yadapnoti tadapnoti kalau sankirtya kesavam
Whatever results was attained in Satya-yuga by meditation, in Treta-yuga
by yajna, and in Dvapara-yuga by arcana, can only be attained in the Kali-yuga
by hari-nama-kirtana, chanting the glories of Krsna, who is known as Kesava.
(Padma Purana, Uttara-khanda, 42nd Adhyaya)
17.12
kali-kale nama-rupe krsna-avatara
nama haite haya sarva-jagat-nistara
nama vinu kali-kale nahi ara dharma
sarva-mantra-sara nama, ei sastra-marma
In the age of Kali, Krsna advents Himself in the form of the holy name. By
the holy name, the entire universe is delivered. There is no other dharma in the
age of Kali. The holy name of Krsna is the essence of all mantras and the purport of all revealed scriptures. (Cc. Adi 17.22 and 7.74)
Sridhara Svami on Glories of the Holy Name
17.13
amhah samhara dakhilam sakrdudayadeva sakala-lokasya
taraniriva timira-jaladhim jayati jagan-mangalam harer nama
Let the all-auspicious glories of the holy name, which benedicts the entire
universe, be victorious. Just as when the sun rises, it dispels the ocean of dark-

ness, in the same way, when the holy name has only slightly risen within one's
heart, all one's sins are completely destroyed. (Padyavali 16, Sridhara Svami)
17.14
jnanamasti tulitam ca tulayam prema naiva tulitam tu tulayam
siddhir eva tulitatra tulayam krsna-nama tulitam na tulayam
Knowledge and yogic perfection can be compared to one another, but prema
and krsna-nama have no comparison to anything within this world. They cannot be weighed on the scales of mundane consideration. (Padyavali 15, Sridhara
Svami)
Rupa Gosvami on the Glories of the Name
17.15
akrstih krta-cetasam sumahatam-muccatanam camhasam
acandalamamukaloka-sulabho vasyas ca moksasriyah
no diksam na ca daksinam na ca purascaryam managiksate
mantro'yam rasana sprg eva phalati sri krsna namatmakah
The holy name of Krsna is an attractive feature for many saintly, liberal
people. It is the annihilator of all sinful reactions and is so powerful that save
for the dumb who cannot chant it, it is readily, available to everyone, including
the lowest type of man, the candala. The holy name of Krsna is controller of the
opulence of liberation, and it is identical with Sri Krsna. Simply by touching the
holy name with one's tongue, immediate effects are produced. Chanting the
holy name does not depend on initiation, pious activities, or the purascarya
regulative principles generally observed before initiation. The holy name does
not wait for all these activities. It is self-sufficient. (Padyavali 29, Rupa Gosvami)
The Efficacy of Gayatri and the Holy Name
17.16
krsna-mantra haite habe samsara-mocana
krsna-nama haite pabe krsnera carana
Through the gayatri mantra one attains liberation from material existence.
Through the holy name one attains the lotus feet of Krsna. (Cc. Adi 7.73)
The Glories of Hari-katha
17.17
srutam-apy-aupanisadam dure hari-kathamrtat
yan na santi dravac-citta-kampasru-pulakadayah
The Upanisads have ascertained nirvisesa brahma as the subject of the
sruti, whereas they only take a distant view of hari-katha. This is because through
hearing and chanting about Brahman, one's heart is not moved, tears do not
pour from the eyes, and the bodily hairs do not stand on end. (Padyavali 39)
The Glories of the Holy Name Surpasses that of Impersonal Brahman
17.18
yad brahma-saksat-krti-nisthayapi vinasamayati vina na bhogaih

apaiti nama-sphuranena tatte prarabhda-karmeti virauti vedah

O holy name! The seeds from which sin sprouts within the heart are not
burned to ashes by realization of Brahman or by constant meditation on eternal
consciousness. But, O holy name, as soon as You appear on the tongue of a
sincere chanter, all the karmic seeds of sin are burned to ashes. Thus all sinful
reactions, past, present and future are finished. This is proclaimed by the Vedas.
(Krsna-namastakam, Rupa Gosvami 4)
Kirtana of the Holy Name is Best of All
17.19
aghaccit-smaranam visnor-bahvayasena sadhyate
austhaspandana-matrena kirtanatu tato varam
The remembrance of Visnu certainly cuts sin to pieces, but it is very difficult to attain perfection through remembering Visnu. Only after great effort is
such remembrance possible. However, simply by moving the lips, there is the
kirtana of the holy name of Visnu, and therefore kirtana is the topmost process
of devotional service. (Hari-bhakti-vilasa, 11.453)
The Holy Name Surpasses Worship and Meditation
17.20
jayati jayati namananda-rupam murarer
viramita-nija-dharma-dhyana-pujadi-yatnam
kathamapi sakrdattam muktidam pranina yat
param-amrtam-ekam jivanam bhusanam me
All glories, all glories to the all-blissful holy name of Sri Krsna, which causes
the devotee to give up all conventional religious duties, meditation, and worship.
When somehow or other uttered even once by a living entity the holy name awards
him liberation. The holy name of Krsna is the highest nectar in my life and my only
treasure. (Bnhad-Bhagavatamrta 1.1.9)
17.21
yena janma sataih purvam vasudevah sanarcitah
tan-mukhe hari-namani sada tisthanti bharata
O descendant of Bharata, one who has previously worshiped Lord Vasudeva
in hundreds of lifetimes can now chant the holy name eternally. (Hari-bhakti-vilasa 11.454)
The Holy Name is not Regulated by Time, Place, and Circumstance
17.22 and 23
na desa niyamo rajan na kala niyamas tatha
vidyate natra sandeho visnor-namanu-kirtane
kalo'sti dane yajne ca snane kalo' sti saj jape
visnu-sankirtane kalo nastyatra prthivitale
O king, there are no rules governing the time and place wherein the holy
name of Visnu can be chanted. Of this there can be no doubt. Charity and sacrifice are governed by various rules regarding time and place, as are the taking

of one's bath and the silent uttering of different mantras. But the holy name of
Visnu can be chanted in sankirtana at any time in any place on earth. (Haribhakti-vilasa 11.412, 413)
17.24
na desa-niyamas tasmin na kala-niyamas-tatha
nocchisthadau nisedho 'sti sri harer-namni lubdhaka
O hunter, there are no restrictions on when or where the holy name of Sri
Hari may be chanted and no prohibitions regarding the uncleanness of the mouth
from which the holy name comes forth. (Hari-bhakti-vilasa 11.408)
17.25
etavatalam agha-nirharanaya pumsam
sankirtanam bhagavato guna-karma-namnam
vikrusya putram aghavan yad ajamilo 'pi
narayaneti mriyamana iyaya muktim
It should be understood that one is easily relieved from all sinful reactions
by chanting the holy name of the Lord and chanting of His qualities and activities. This is the only process recommended for relief from sinful reactions. Even
if one chants the holy name of the Lord with improper pronunciation, he gets
relief from material bondage if he chants without offenses. Ajamila, for example,
was extremely sinful, but while dying he merely chanted the holy name, and
although calling his son, he achieved complete liberation because he remembered the name of Narayana. (Bhag. 6.3.24)
The Bhagavatam on Loud Kirtana
17.26
namany anantasya hata-trapah pathan
guhyani bhadrani krtani ca smaran
gam paryatams tusta-mana gata-sprhah
kalam pratiksan vimado vimatsarah
[Narada Muni said] Thus I loudly chanted the holy name of Krsna in kirtana,
not caring for any social formalities. Such chanting and remembering of the holy name
benedicts everyone. In this way, I traveled across the earth, fully satisfied, humble, and
non-envious. (Bhag. 1.6.26)
Loud Kirtana is the Best
17.27
japato hari namani sthane sata-gunadhikah
atmanan ca punaty-uccair-japan srotrn-punati ca
Compared to that person who is attached to chanting japa, the person who
performs loud chanting of the holy name of Sri Hari is one hundred times better. This is because the person who chants japa purifies himself, whereas the
person who chants the holy name loudly in kirtana purifies himself, all those
who are with him, and everyone else who hear the holy vibration.
(Sri Naradiya, Prahlada-vakya)

Loud Kirtana Benefits the Chanter of the Holy Name and Those Who Hear it
17.28
pasu-paksi-kita-adi balite na pare
sunile se harinama ta'ra saba tare
japile se krsna-nama apani se tare
ucca-sankirtane para-upakara kare
ata eva ucca kari' kirtana karile
sata-guna phala haya sarva-sastre bole
The animals, birds, and insects cannot chant the holy name, but by hearing
the holy name chanted they can benefit. Chanting the japa of the holy name of
Krsna purifies oneself, but the loud sankirtana of the holy name of Krsna benefits
all living beings. Therefore, loudly chant the holy name of Krsna in kirtana,
and you will get one hundred times the benefit of chanting japa. This is the
verdict of all the sastras. (C.Bhag.Adi 11.275-277)
Mahaprabhu Loudly Chanted the Holy Name
17.29
hare krsnety uccyaih sphurita-rasano namagananakrta-granthi sreni-subhaga-kati-sutrojjvalakarah
visalakso dirghargala-yugala-kheloncita-bhujah
sa caitanyah kim me punarapi drsoryasyati padam
Sri Caitanya Mahaprabhu loudly chants the Hare Krsna mantra,
dance upon His tongue, as His radiant lotus hand counts the name by fingering
the beads on the beautiful knotted counting string tied to His waist. His beautiful lotus eyes stretch to His ears and His arms reach to His knees. When will Sri
Caitanya Mahaprabhu again appear before my eyes?
(Caitanyanthakam 5, Rupa Gosvami)
The Opinion of Baladeva on the Form of the Maha-mantra
17.30
hare krsneti mantra-pratika-grahanam.
Sodasa-namatmana dvatrimsa-daksarena mantrenoccair-uccaritena
sphurita krta-nrtya rasana jihva yasya sah.
When the sixteen names and thirty-two syllables of the Hare Krsna mantra
are loudly vibrated, Krsna Himself dances on ones tongue. (Baladeva
Vidyabhnara, Stava-malm-vibhunara-bhanya)
Hare Krsna is the Maha-mantra for the Age of Kali
17.31-37
hare krsna hare krsna krsna krsna hare hare
hare rama hare rama rama rama hare hare
sodasaitani namani dvatrimsad varnakani hi
kalau yuge maha-mantrah sammato jivatarane
varjayitva tu namaitad durjanaih parikalpitam
chandobaddham susiddhanta viruddham nabhyaset padam
tarakam brahma-namaitad brahmana gurunadina
kalisantaranadyasu sruti-svadhigatam hareh

praptam sri brahma-sisyena sri naradena dhimata

namaitad-uttamam srauta-paramparyena brahmanah
utsrjyaitan-maha-mantram ye tvanyat kaepitam padam
mahanameti gayanti te sastra-guru langhanah
tattva-virodha-sanprktam tadrsam daurjanam matam
sravatha pariharyam syadatma-hitarthina sada
hare krsna hare krsna krsna krsna hare hare
hare rama hare rama rama rama hare hare
Hare krsna hare krsna krsna krsna hare hare, hare rama hare rama rama
rama hare hare: This sixteen-name, thirty-two syllable mantra is the mahamantra in the age of Kali by which all living beings can be delivered. One should
never abandon chanting this maha-mantra and take to other so-called purificatory
processes which are practiced by rascals, or engage in chanting other metrical
compositions of the name of Krsna that are against the pure conclusions of the
scriptures, or are filled with rasabhasa. About this divinely spiritual maha-mantra, which delivers one from material existence, the original guru, Lord Brahma,
has said, kali-santaranadi srutite, "The srutis have declared this mantra to be the
best means of deliverance in the age of Kali". Having all heard this from Brahma,
the sons and disciples of Brahma, beginning with Narada, all accepted the
Krsna maha-mantra and, having meditated on it, attained perfection.
(Ananta-Samhita)
The Upanisads on the Hare Krsna Maha-mantra
17.38-39
hare krsna hare krsna krsna krsna hare hare
hare rama hare rama rama rama hare hare
iti sodasakam namnam kali-kalmasa-nasanam
natah parataropayah sarva-vedesu drsyate
The sixteen names of the Hare Krsna maha-mantra-- hare krsna hare
krsna krsna hare hare, hare rama hare rama rama rama hare hare-- destroy all
the inauspiciousness of the age of Kali. This is the conclusion of all the Vedas.
(Kali-santarara Upanisad)
The Puranas on the Hare Krsna Maha-mantra
17.40
hare krsna hare krsna krsna krsna hare hare
ratanti halaya vapi te krtartha na samsayah
Hare krsna hare krsna krsna krsna hare hare: Whoever chants this mantra,
even neglectfully, will attain the supreme goal of life. Of this there is no doubt.
(Agni-Purana)
Chanting the Holy Name Qualifies One for Deliverance
17.41
madhura-madhuram-etan-mangalam mangalanam
sakala-nigamavalli-sat-phalam cit-svarupam
sakrdapi parigitam sraddhaya helaya va
bhrguvara naramatram tarayet krsna nama

The holy name of Krsna is the sweetest of the sweet and the most auspicious of all auspicious things. It is the self-effulgent and beautiful fruit of the
Vedic desire tree. O best of the Bhrgus, when the holy name is uttered once
without offense, either attentively or in attentively, it immediately ensures the
deliverance of all human beings from the bondage of illusion. (Hari-bhaktivilasa 11.234, Skanda Purana)
The Holy Name is to be Chanted in the Stage of
Practice and in Perfection
17.42
etan nirvidyamananam icchatam akuto-bhayam
yoginam nrpa nirnitam harer namanukirtanam
O King, constant chanting of the holy name of the Lord after the way of
the great authorities is the doubtless and fearless way of success for all, including those who are free from all material desires, those who are desirous of all
material enjoyment, and those who are self-satisfied by dint of transcendental
knowledge. (Bhag. 2.1.11)
Things Unfavorable for Nama-kirtana
17.43
janmaisvarya-sruta-sribhir edhamana-madah puman
naivarhaty abhidhatum vai tvam akincana-gocaram
Those who are intoxicated by false ego on account of their good birth,
wealth, learning, and beauty, cannot cry out Your name with sincere feeling.
Only those who are materially bereft can chant Your name in purity.
(Bhag. 1.8.26)
The Characteristics of the Principal and Secondary Name
17.44
namnamakari bahudha nija-sarva-saktis
tatrapita niyamitah smarane na kalah
etadrsi tava krpa bhagavan mamapi
durdaivam idrsam ihajani nanuragah
O my Lord, Your holy name alone can render all benediction to the living
beings, and thus You have hundreds and millions of names like Krsna and
Govinda. In these transcendental names You have invested all Your transcendental energies and there are no hard and fast rules for chanting Your name. O
my Lord, out of kindness, You enable us to easily approach You by chanting
Your holy names, but I am so unfortunate that I have no attraction for them.
(Siksastaka 2)
The Secondary Names of God and Their Symptoms
17.45
jada krtira paricaye nama yata
prakrtir gune gauna vedera sammata
srsti kartta paramatma brahma sthiti kara

jagat samharta pata yajnesvara hara

According to the Vedas, the secondary or inferior names of the Supreme
Lord, Sri Krsna are those which are in connection with the material world. For
example: "God," "Creator of the Universe," "Paramatma," "Supersoul," "Brahman," " Maintainer of the Universe," "Destroyer of the Universe," "Savior,"
and "Lord of Sacrifice," and "He who takes away," are some inferior or secondary names of Godhead. (Hari-nama-cintamari)
Fruits of the Principal and Secondary Names of the Lord
17.46
ei rupa nama, karma-jnana-kanda-gata
punya moksa dana kare sastrera sammata
namera ye mukhya-phala krsna-prema-dhana
tara mukhya name matra labhe sadhugana
These inferior names of the Supreme Personality of Godhead, Sri Krsna
are called upon by those who are on the paths of karma and jnana. According
to the scriptures, one who calls upon these names gets piety and liberation. On
the other hand, the result of chanting the principal names of the Lord [Govinda,
Gopala, Rama, Nandanandana, Radhanatha, Hari, Yasomati-pranadhana,
Madana-mohana, Syamasundara, Madhava, Gopinatha, Vrajogopa, Rakhala,
and Yadava] is krsna-prema. In this way, the saintly attain love of Godhead by
chanting the principal names of Godhead [while those attached to karma and
jnana get mere piety and impersonal liberation by chanting inferior and secondary names because their conception of Godhead is also secondary and inferior.]
(Hari-nama-cintamari)
The Principal Name
17.47
aghadamana-yasodanandanau nandasuno
kamala-nayana-gopicandra-vrndavanendrah
pranata-karuna-krsnav ity aneka-svarupe
tvai mama ratir uccair vardhatam namadheya
O killer of the demon Agha, O son of Yasoda, O son of Nanda, O lotuseyed, O moon of the gopis, O Lord of Vnndmvana, O merciful to the submissive,
O Krsna, You have manifest Yourself in innumerable forms out of Your infinite
mercy. Let my devotion to You go on increasing without any impediment.(Krsnanamstakam, Rupa Gosvami 5)
The Fruit of Offenselessly Uttering the Principal Name
17.48
tunde tandavini ratim vitanute tundavali-labdhaye
karna-krodha-kadamvini ghatayate karnarbudebhyah sprham
cetah prangana-sangini vijayate sarvendriyanam krtim
no jane janita-kiyadbhir amrtaih krsneti varnadvayi
"I do not know how much nectar the two syllables 'Krsn-ra' have produced.
When the holy name of Krsna is chanted, it appears to dance within the mouth.
We then desire many, many mouths. When that name enters the holes of the

ears, we desire many millions of ears. And when the holy name dances in the
courtyard of the heart, it conquers the activities of the mind, and therefore all
the senses become inert." (Vidagdha-Madhava 1.12)
The Sevenfold Results of Chanting the Principal Name
17.49
ceto-darpana-marjanam bhava-maha--davagni-nirvapanam
sreyah-kairava-candrika-vitaranam vidya-vadhu-jivanam
anandambudhi-vardhanam prati-padam purnamrtasvadanam
sarvatma-snapanam param vijayate sri-krsna-sankirtanam
Chanting the holy name of Krsna cleanses the mirror of the heart an extinguishes the fire of misery in the ocean of birth and death. At that time, real
auspiciousness begins for the soul. Just as the evening lotus blooms in the moon's
cooling rays, the heart begins to blossom in the nectar of the name, and at last
the soul awakens in full knowledge of its real inner treasure a life of love with
Krsna in the highest mellows of devotion. Again and again tasting nectar, the
soul dives and surfaces in the ever increasing ocean of joy. In this way, all phases
of the self are fully satisfied and purified by bathing in the nectarean mellows of
the holy name of Krsna. Therefore, let the sankirtana of the holy name be
victorious. (Siksastaka 1)
The Principal Result of Chanting the Holy Name is Krsna-prema,
Not Dharma, Artha, Kama or Moksa
17.50
bhaktistvayi sthiratara bhagavan yadi syad
daivena nah phalati divya-kisora-murtih
muktih svayam mukulitanjali sevate'sman
dharmartha-kama-gatayah samaya-pratiksah
O Lord when a devotee, by good fortune, develops unflinching devotion
to Your transcendentally beautiful, youthful form, then liberation herself waits
with folded hands to be his maidservant. And right behind liberation, piety,
economic development, and sense enjoyment will wait for the chance to serve.
(Krsna-karnamrta 107)
Nama-kirtana Fulfills all Aspects of Bhajana
17.51
mantratas tantratas chidram desa-kalarha-vastutah
sarvam karoti nischidram anusankirtanam tava
[In the various kinds of Vedic sacrifice and worship mentioned in the Vedas]
There may be discrepancies in pronouncing the mantras and observing the regulative
principles, paraphernalia, but when Your Lordship's holy name is chanted,
everything becomes faultless. (Bhag. 8.23.16)
The Pure Name Arises Within the Association of Devotees
17.52-53
mamaham iti dehadau hitvamithyartha-dhir matim
dhasye mano bhagavati suddham tat-kirtanadibhih

iti jata-sunirvedah ksana-sangena sadhusu

ganga-dvaram upeyaya mukta-sarvanubandhanah
{Ajamila said] Simply because I chanted the holy name of the Lord in the
association of devotees, my heart is now becoming purified. Therefore I shall
not fall victim again to the false lures of sense gratification. Now that I am fixed
in the Absolute Truth, I shall not identify myself with the body. I shall give up
the false conception of "I" and "mine" and fix my mind on the lotus feet of
Krsna. Because of a moment's association with devotees [the Visnudhtas],
Ajamila detached himself from the material conception of life with Thus freed from all material attraction, he immediately started for Hardwar.
(Bhag. 6.2.38-39)
17.54
sarvabhauma-sange tomara 'kalusa' haila ksaya
'kalmasa' ghucile jiva 'krsna-nama' laya
Because of the association of [a devotee like] Sarvabhauma Bhattacarya,
all your contamination is now vanquished. When a person's heart is cleansed of
all contamination, he is able to chant the Hare Krsna maha-mantra.
(Cc. Madhya 15.276)
17.55
asadhu-sange bhai "krsna nama" nahi haya
"namaksara" bahiraya bate nama kabhu naya
O brothers, the holy name of Krsna is never to be found in the association
of those who are un-saintly. The external sound of the holy name is never the
name proper. (Prema-vivarta)
The Holy Name Cannot be Realized Through the Material Senses
17.56
atah sri krsna namadi na bhaved grahyam indriyaih
sevon-mukhe hi jihvadau svayam eva sphuratyadah
Therefore the material senses cannot appreciate Krsna's holy name, form,
qualities, and pastimes. When a conditioned soul is awakened to Krsna consciousness and renders service by using his tongue to chant the Lord's holy
name and taste the remnants of the Lord's food, the tongue is purified, and one
gradually comes to understand who Krsna really is. In other words, the holy
name of Krsna can never be grasped by the material senses. Only by rendering
devotional service, beginning with vibrating the Lord's glories upon the tongue,
can one realize Krsna, for he will reveal Himself directly to the sincere soul.
The formula for perfection in chanting the holy name. (Bhakti-rasamrta-sindhu 1.2.234)
17.57
trnad api sunicena taror api sahisnuna
amanina manadena kirtaniyah sada harih
One should chant the holy name of Krsna in a humble state of mind, considering oneself to be lower than a blade of grass. One should be more tolerant
than a tree, devoid of false prestige, and offer all respect to others, without
expecting any respect in return. In this way, one should always chant the holy

name of Krsna. (Siksastaka 3)

The Formula for the Favorable Culture of the Holy Name
17.58
syat krsna-nama-caritadi-sitapy avidyapittopatapta-rasanasya na rocika nu
kintv adarad anudinam khalu saiva justa
svadvi kramad bhavati tad-gada-mula-hantri
The holy name, character, pastimes, and activities of Krsna are all transcendentally sweet like sugar candy. Although the tongue of one afflicted by
the jaundice of ignorance cannot taste anything sweet, it is wonderful that by carefully chanting these sweet names every day, a natural relish awakens
within this tongue, and his disease is gradually destroyed at the root.
(Upadesamrta 7)
Determination for Chanting the Holy Name
17.59
khanda khanda hai' deha yadi jaya prana
tabu ami vadane na chadi harinama
Even if you cut my body into pieces, I should not give up chanting the holy
name. (C.Bhag. Adi 11.91)
Kirtana of the Holy Name Gradually Awakens the Form,
Qualities, and Pastimes of the Lord
17.60
krsna-nama dhare kata bala
visaya-vasananale mora citta sada jale
ravintapta maribhumi sama
karna-randhra patha diya, hrdi majhe pravesiya,
varisaya sudha anupama
hrdaya haite bale, jihvara agrete cale
sabda-rupe naca anuksana
kanthe mora bhange svara, anga kanpe thara thara,
sthira haite napare carana
cakse dhara, dehe gharma, pulikata saba carma,
vivarna haila kalevara
murccita haile mana, pralayera agamana,
bhave sarva-deha jara jara
kari'eta upadrava, citte vars sudhaadrava,
more dare premera sagare
kichu na bujhite dila, mora ta batula kaila,
mora citta vitta saba hare
lainu asraya yanra, henu vyavahara tan'ra
varnite napari ei sakala
krsna-nama icchamaya, yahe yahe sukhi haya
sei mora sukhera sambala
premera kalika nama, adbhuta rasera dhama
hena bala karaye prakasa

isat vikasi' punah, dekhaya nija rupa-guna

citta hari' laya krsna-pasa
purna vikasita haina, vraje more yaya laina,
dekhaya more svarupa-vilasa
more siddha-deha diya, krsna-pase rakhe giya,
ei dehera kare sarva-nasa
krsna-nama-cintamani, akhila rasera khani,
nitya-mukta, suddha, rasamaya
namera balai yata, saba la'ye hai hata
tabe mora sukhera udaya
My heart is just like a desert, hot with the rays of the sun. This is my
internal mental condition. The desire for mortal things cannot satisfy me because by nature they are death-producing. And not one or two, but thousands
of such death-producing desires have taken shelter in my mind. So, my subconscious region is always burning. This is my condition. But somehow, by
grace of the sadhu and guru, the holy name of Krsna with its infinite prospect
has entered through the holes of my ears and reached the plane of my heart.
And there, with some peculiar hope, with infinite, auspicious possibilities, it
touched my heart with a new kind of nectar.
New hope is aroused by that sound. Then by force it comes form the heart
towards the tongue. Not that by the endeavor of my tongue I am producing that
sound no. What came from the heart of a saint through my ear, entered my
heart, and that forcibly appeared on my tongue, and began to dance.
That is the holy name proper. It descends from above. It cannot be by the material tongue. It's source is above. And through an agent of the
absolute it comes through the ear to the heart. From the heart it gathers some
sympathy, then the holy name of Krsna forcibly appears upon the tongue and
begins to dance. With great force it comes to the end of the tongue, and that
sweet sound begins its dancing.
The real effects of the divine name have been described here. If it is a real
and living name, the voice will be choked up, there will be shivering in the
body, and the legs will be unable to stand. Sometimes tears will flow in a on the body, and one's hairs will stand on end. Sometimes changes of color
will be found in the body, and we will be unable to find any trace of the mind or
consciousness.
We may fall in a swoon, the whole body and mind will appear as if it is
being attacked, shivering, and influenced in different ways.
Apparently it may seem that so many troubles are created in the body and
the mind, but the real heart is overflowing with a particular kind of strange,
sweet juice. Sometimes the devotee thinks, 'I am in an ocean of nectar. My
whole existence is within an ocean of nectarean liquid. I am beside myself. I
can't understand where I am. Where am I? What is this? What is all about me?
It has almost made me mad. Am I a madman? Where is my past experience,
my seriousness, my gravity, where are they? What am I? I have been converted
wholesale by a foreign thing. I am a doll in the hands of a great force, which is
also so affectionate to me. I can't ascertain how it is possible that by my faith I
have entered this great, unknown environment, not experienced before. And
at last I find that I am captivated. My entire being, within and without, has been
captured by a particularly sweet force. I can't help being prey to such a sweet
power. I can't give any proper description of this. I came to take shelter of Him
and accept Him as my guardian; now at His hand I am being dealt with in such
a merciless and despotic way.
Still, I feel that everything is very pleasing , beyond my experience. What

is this? I can't resist anymore. I am fully captured. Let my fate go anywhere. I

can't come out. I am a captive in the hand of a sweet friend; my whole independence is gone. There is no way left to me but to surrender. I am unable to
describe my real position.
I find that He's an autocrat. Whatever He likes, He will do. Since it is not
possible for me to give any resistance, I must surrender. Let me also cooperate
with whatever He is pleased to do. Otherwise I find that the sweetness of the
name is condensed like a blossoming flower, and very wonderful streams of
sweet current are flowing from it. The holy name contains so many sweet
variegated forms of current within Him, and He is wonderfully expressing Himself
in different ways. Sometimes He emanates a peculiar type of color and figure,
and disappears.
So many charming aspects are shown as if to my eyes within, and He forcibly takes me to surrender at the foot of that altar. He shows Himself in His fullfledged form, in Vrndavana, in His Braja-lila, with Radharani, and He takes me
there. I find that I am in the midst of His peculiar, very sweet and loving paraphernalia. And He says, 'You see! I have so many wonderful things. This is
your home. I am not merely imagination, but concrete reality. You will find
here that the environment is very favorable and sweet. You are to live here.' I
see there that He is dealing in different ways with His associates, in different
rasas. And I find that I have another body that has emerged from my previous
one, and that has a permanent place here in His service.
Such a new life I find here. And then I find ultimately that all consideration of my past life and experience has vanished. And it is true: my real life is
here. This is proper, and that was a sham, that life has vanished. Then I find
that chanting the holy name gives me new encouragement, a new prospect, and
new hope. Whatever we want, whatever is our internal demand, it is supplied
by the name. If we take the name, all our internal hankerings will be fulfilled.
It is eternal, it is the purest of the pure, and it is full of ecstasy.
Now I find I have been completely converted. How, my innermost hankering is this: Let whatever is against this sweet name vanish eternally from the
world. If anything is in opposition to this sweet life, let it vanish, and if necessary, I will give my life to make it disappear from the world forever. Then
others will be able to enjoy it at their free will. No hindrance should come to
that fulfillment of life. It has no other second. So, everyone may come here,
and if necessary, I will sacrifice myself to finish any opposition, so that all can
smoothly, peacefully, and without any danger, enjoy this absolute, sweet, and
blissful life. (Saranagati, Bhaktivinoda Thakura)
The Four Kinds of Namabhasa
17.61
sanketyam parihasyam va stobham helanam eva va
vaikuntha-nama-grahanam asesagha-haram viduh
One who chants the holy name of the Lord is immediately freed from the
reactions of unlimited sins, even if he chants indirectly, to indicate something
else, (as in using the holy name to count drumbeats on a mrdanga, or to pace
oneself while running), jokingly, for musical entertainment, or even neglectfully. This is accepted by all scholars of the scriptures. (Bhag. 6.2.14)
The Results of Namabhasa
17.62

tam nirvyajam bhaja guna-nidhim pavanam pavananam

sraddha-sudhyan-matir-itiram-uttama-sloka-maulim
udyan anantah-karana-kuhare hanta yan-nama-bhanorabhaso'pi ksapayati mahapataka-dhvantadharam
[Vidura said to Drthrastra] My dear brother, O ocean of good qualities,
just fix your mind on the lotus feet of Krsna, and worship Him with great faith.
He is worshiped with poetic hymns by great saints and scriptural authorities.
Krsna is the supreme savior amongst all other saviors. In the same way that
even a slight glimpse of the sun's rays dissipates the darkness of night, even a
dim dawning of the holy name of Krsna, will immediately dissipate all the darkness of ignorance and free one from even the blackest contamination of sinful
-activity. (Bhakti-rasamrta-sindhu, Daksina Vibhaga, 1.103)
17.63
yad abhaso' pyudyan kavalita-bhavadhvanta-vibhavo
drsam tat tvandhanam api disati bhakti-pranayinim
janas-tasyodattam jagati bhagavan-nama-tarane
krti te nirvaktum ka iha mahimanam prabhavati
O divine sun of the holy name, even a slight reflection of You can dispel
the darkest ignorance from the minds of those who are sunk in worldliness and
grant the spiritual vision upon those who are spiritually blind. Who, then, can
find the end of Your infinite glories? Who is there expert enough to completely
sing the limits of Your greatness? [Just as the twilight before the sunrise dispels
darkness and all kinds of fears and troubles, so the dim reflection or the dawning of the holy name (namabhasa) removes all sorts of evils or anarthas arising
from forgetfulness of the true nature of the self and the Supreme Lord. (Krsnanamastakam, Rupa Gosvami 3)
17.64
haridasa kahena,"yaiche suryera udaya
udaya na haite arambhe tamera haya ksaya
caura-preta-raksasadira bhaya haya nasa
udaya haile dharma-karma-adi parakasa
aiche namodayarambhe papa-adira ksaya
udaya kaile krsna-pade haya premodaya
Haridasa Thakura said, "As the sun begins to rise, even before being visible it dissipates the darkness of night. With the first glimpse of sunlight, fear of
thieves, ghosts, and demons immediately disappears, and when the sun is visible everything is manifest, and everyone begins performing his religious
activities and regulative duties. Similarly, the faint dawning of the holy name
(namabhasa) dissipates the reactions of sinful life immediately. And when one
chants the holy name purely, the complete dawning of the pure holy name takes
place, and one awakens to devotional service in krsna-prema at the lotus feet of
Krsna. (Cc. Antya 3.183-86)
The Results of the Pure Holy Name and Namabhasa
17.65
namaikam yasya cihnam smarana-pathagatam srotra-mulam gatam va
suddham vasuddha-varnam vyavahitarahitam tarayaty eva satyam
tac ced deha-dravinajani-talobha-pakhanda-madhye

niksiptam syan na phala-janakam sighram evatra vipra

[Sanat-Kumara told Narada] If a person only once hears, chants or remembers the holy name of Krsna, he will certainly be delivered from the ocean
of birth and death and attain liberation whether the holy name is pronounced
properly or improperly, with correct or incorrect grammar, and whether it is
properly joined or only vibrated in part. O brahmana, such are the glories of
the holy name. If one chants the syllables of the holy name for personal benefit,
however, for material wealth and followers, or out of greed, or in the association of atheists, such offensive chanting will not soon produce the supreme goal
of life [krsna-prema]. (Padma Purana, Brahma-khanda, 25.24)
The Results of Namabhasa and Namaparadha
17.66
yatha nama-bhasabalenajamilo duracaro'pi vaikuntham prapitas-tathaiva
smartadayah sadacarah sastrajna api bahuso nama grahino'pyarthavadakalpanadi-namaparadha-balena ghora-samsaram eva prapyante
Note: In Srimad Bhagavatam 6.2.9-11, the Visnudutas say: "The
chanting of the holy name of Lord Krsna is the best process of atonement for a thief of gold or other valuables, for a drunkard, for one who
betrays a friend or relative, for one who kills a brahmana or for one who
indulges in sex with the wife of his guru or another superior.
It is also the best method of atonement for one who murders
women, the king or his father, for one who slaughters cows, and for all
other sinful men. Simply by chanting the holy name of Lord Krsna,
such sinful persons may attract the attention of the Supreme Lord, who
therefore considers, 'Because this man has chanted My holy name, My
duty is to give him protection.'
By following the Vedic ritualistic ceremonies or undergoing atonement, sinful men do not become as purified as by chanting once the holy
name of Lord Hari. Although ritualistic atonement may free one from
sinful reactions, it does not awaken devotional service, unlike the chanting of the Lord's names, which reminds one of the Lord's fame, qualities,
attributes, pastimes, and paraphernalia."]
Commenting of this section of Srimad Bhagavatam , Sri Visvanatha
Cakravarti Thakura remarks as follows on the different results attained
by namabhasa or offenseless chanting as opposed to namapradha, or
offensive chanting.]
Although Ajamila was great sinner, by chanting the holy name of Krsna in
namabhasa that is, offenselessly the ultimately attained Vaikuntha. But all
the good deeds of the smartas, their knowledge of the sastra, and even their
chanting of the holy name many times will not bring them to the same end,
because they chant the holy name offensively. They may continue chanting in
that way for many millions of year, but because of namaparadha, offenses to the
holy name, the holy name does not appear in their impure hearts, and they do
not attain the goal. Rather, they simply suffer again and again repeated birth
and death in the ghastly material world. (Bhag. 6.2.9-10, Sarartha-darsini commentary)
The Proper Mentality for Chanting Without Offense.

17.67
tad asma-saram hrdayam batedam
yad grhyamanair hari-nama-dheyaih
na vikriyetatha yada vikaro
netre jalam gatra-ruhesu harsah
Certainly that heart is steel-framed which, in spite of one's chanting the
holy name with concentration, does not melt when ecstasy takes place, tears do
not fill the eyes and the hairs do not stand on end. (Bhag. 2.3.24)
17.68
asrupulakaveva cit-tadravalingamityapi na sakyate vaktum;
yad uktam srimad rupa gosvami caranaih:
"nisargapicchila svaste tad abhyasaparo pi ca
sattvabhasam vinapi syuh kvapyasru-pulakadayah"
(Bhakti-rasamrta-sindhu 2.3.89)
...tatas ca bahir asu-pulakayoh satorapi yaddha dayah na vikriyeya, tad
asmasarimiti vakyarthah tatasca hrdaya-vikriya laksmananya-sadharanani
ksatinamagrahanasakty adinyeva jneyani... kanisthadhikarinam samat
saranastu saparadha-vittatvan-nama-grahana-bahulye'pi tan-madhuryanubhavabhave cittam naiva vikriyeta, tad vyanjakah ksatyadayo 'pi na
bhavanti, tesam eva asup-pulakadimattve 'pyasma-sara-hrdayataya nindaisa.
kinca, tesam api sahu-sangenanartha-vivrtti-nistharucyadibhumikarudhanam
kalena ciccadrave sati cittasyasma-saratvamapagacchatyeva. yesastu
cittadrave 'pi sati cittasyasmasaratatisthadeva, te tu duscikitsya eva jneyah
[This is from Visvanatha Cakravarti Thakura's commentary on Bhag. 2.3.24 quoted as 17.67]
In Bhakti-rasamrta-sindhu, Rupa Gosvami analyzes the appearance of
the symptoms of divine ecstasy in non-devotees. He refers to these symptoms
as sattvabhasa, or a dim reflection of ecstasy. Sometimes it is seen that staunch
logicians, without any trace of devotional service and without actually understanding the transcendental glories of the Lord, sit down to hear the glories of
the Lord, they appear to be melting and shedding tears. In this connection
there is a statement by a devotee who is addressing the Lord as follows:
"My dear Mukunda, I cannot properly express the glories of Your pastimes. Even when non-devotees hear of Your glorious pastimes they become
affected and shed tears and start to tremble." Rupa Gosvami comments on
this by saying.] "Such non-devotees are not actually melted; they are hardhearted. But the influence of the glories of the Lord is so great that even the
non-devotees sometimes shed tears.
Sometimes it is found that a non-devotee who has practically no taste for
Krsna and who follows no rules or regulations can, by practice, make a show of
devotional symptoms, even crying in an assembly of devotees. This shedding of
tears is not actually an ecstatic loving expression. However, it is done simply by
practice and is only a dim reflection of true ecstatic symptoms. For example
impersonalists may sometimes show symptoms of ecstasy while chanting the
holy name Krsna, but this is not accepted as actual ecstasy, but only a dim reflection (Sattvabhasa).
Note:Visvanatha Cakravarti Thakura has very critically discussed
all these displays of ecstasy in connection with some unscrupulous
neophyte's imitating the above symptoms for cheap appreciation. Not

only Visvanatha Cakravarti but also Rupa Gosvami has treated them
very critically.
Sometimes all the above eight symptoms of ecstasy are imitated
by the mundane devotees, but the pseudo symptoms are at once detected when one see the pseudo-devotee addicted to so many forbidden
things. Even though decorated with the signs of a devotee, a person
addicted to smoking, drinking or illegitimate sex with women cannot
have all the above mentioned ecstatic symptoms. But it is seen that
sometimes these symptoms are willingly imitated, and for this reason
Srila Visvanatha Cakravarti accuses the imitators of being stone-hearted.
They are sometimes even affected by the reflection of such transcendental symptoms, yet if they still do not give up the forbidden habits,
then they are hopeless cases for transcendental realization.
When Sri Caitanya Mahaprabhu met Srila Ramananda Raya of
Kavaur on the bank of the Godavari, the Lord developed all these symptoms, but because of the presence of some non-devotee brahmanas who
were attendants of the Raya, the Lord suppressed these symptoms.
So sometimes they are not visible even in the body of the firstclass devotee for certain circumstantial reasons. In Bhakti-rasamrtasindhu (1.3.11) Sri Rupa Gosvami explains that real, steady bhava is
definitely displayed in the matter of cessation of material desires (ksanti),
utilization (avyatha-kalatvam), eagerness for glorifying the Lord constantly (nama-gane sadm ruci), attraction for living in the land of the
Lord (pritis tad-vasati sthale), complete detachment from material happiness (virakti), and pridelessness (mana-shnyatm). One who has developed all these transcendental qualities is really possessed by the bhava
stage, as distinguished from the stone-hearted imitator or mundane devotee.
The whole process can be summarized as follows: The advanced
devotee who chants the holy name of the Lord in a perfectly offenseless
manner and is friendly to everyone can actually relish the transcendental taste of glorifying the Lord. And the result of such realization is
reflected in the cessation of all material desires, etc., as mentioned above.
The neophytes, due to their being in the lower stage of devotional service, are invariable envious, so much so that they invent their
own ways and means of devotional regulations without following the
acaryas. As such, even if they make a show of constantly chanting the
holy name of the Lord, because they commit offenses to the holy name,
they cannot relish the transcendental taste of the holy name.
Therefore, the show of tears in the eyes, trembling, perspiration
or unconsciousness, etc., is condemned. They can, however, get in touch
with a pure devotee of the Lord and rectify their bad habits; otherwise
they shall continue to be stone hearted and unfit for any treatment. A
complete progressive march on the return home, back to Godhead, will
depend on the instructions of the revealed scriptures directed by a realized devotee. (Bhag. 2.3.24, Sarartha-darsini commentary)
The Ten Offenses to the Holy Name
17.69-75
satam ninda namnah paramam aparadham vitanute
yatah khyatim kathamu sahate tad-vigaraham
sivasya sri visnorya iha guna-namadi sakalam
dhiya bhinnam pasyet sa khalu harinama-hitakarah

guroravajna sruti-sastra-nindanam tatharthavado hari-namni kalpanam

namno balad yasya hi papa-buddhir na vidyate tasya yamair hi suddhih
dharma-vrata-tyagahutadi-sarva-subha-kriya-samyamapi pramadah
asraddha-dhano vimukho'py-srnvati yas copadesah sivanamaparadhah
srutvapi nama-mahatmyam yah pritirahito 'dhamah
aham mamadiparamo namni so'py aparadha-krt
jate namaparadhe tu pramade tu kathancana
sada sankirtayan-nama tad eka sarano bhavet
namaparadha-yuktanam namanyeva harah-tyagham
avasranti-prayuktani tany evartha karani yat
(1) To blaspheme the devotees who have dedicated their lives for propagating the holy name of the Lord.
(2) To consider the names of demigods like Lord Siva or Lord Brahma to be
equal to, or independent of, the name of Lord Krsna.
(3) To disobey the orders of the spiritual master.
(4) To blaspheme the Vedic literature or literature in pursuance of the Vedic
version.
(5) To consider the glories of chanting Hare Krsna as an exaggeration.
(6) To concoct interpretations of the holy name of the Lord.
(7) To commit sinful activities on the strength of chanting the holy name of
the Lord.
(8) To consider the chanting of Hare Krsna to be on the same level as the
ritualistic karmic activities mentioned in the Vedas.
(9) To instruct the faithless in the glories of the holy name.
(10) To not have complete faith in the chanting of the holy names and thus
maintain material attachments. Even if in the beginning one chants the
Hare Krsna mantra with offenses, one will become free from such offenses by chanting again and again [and faithfully serving the pure devotee]. (Padma Purana, Brahma-Khanda, 25.15-18, 22-23)
The Principal Offense to the Holy Name
17.76
nascaryam etad yad asatsu sarvada mahad-vininda kunapatma-vadisu
sersyam mahapurusa-pada-pamsubhir nirasta-tejahsu tad eva sobhanam
It is not wonderful for persons who have accepted the transient material
body as the self to engage always in deriding great souls. Such envy on the part
of materialistic persons is not very good because that is the way they fall down.
They are diminished by the dust of the feet of great personalities. (Bhag. 4.4.13)
17.77
ye go-gardabhadaya iva visayesvevendriyani sada carayanti ko bhagavan, ka
bhaktih ko gurur iti svapne 'pi na jananti, tesam eva namabhasadir itya grhitahari-nam-nam-ajamiladinam iva niraparadhanam gurum vinapi bhavatye
oddharah. Harir-bhajaniya eva, bhajanam tat-prapakam eva tadupadesta
gurur eva, gurupadista bhakta eva purve harim prapuriti viveka-visesavatve
'pi "no diksam na ca sat-kriyam na ca purascaryam managiksate.
Mantro'yam rasana sprga eva phalati sri krsna namatmakah" Iti (Padyavali
18 Ankadhrk Svamikrta-sloka) pramana-drstya ajamiladi-drstantena ca kim
me guru-karanasramena nama-kirtana-adibhir eva me bhagavat-praptirbhavin iti manyaman astu gurvavajna laksana-mahaparadha-deva

bhagavantam sati sri guru-caranasrita eva prapnotiti."

Those persons who are like cows and asses, who wander about always engaged
in chasing the objects of the senses, who have no idea even in dreams of what is
Bhagavan, what is bhakti, or what is guru, can all be delivered if they chant the
holy name of Krsna offenselessly in namabhasa, as did Ajamila, even if they
have no association of devotees, or any contact with a genuine spiritual master.
One may attain the worshipable object, Sri Hari, by practicing the means
to worship him in pursuance of the instruction of the guru. By carefully following the orders of Sri guru, many devotees in the past have attained Sri Hari. It
has , however, been said: "no diksam na ca satkriyam na ca purascaryam
managiksate. mantro 'yam rasana-spag eva phalati sri krsna-namatmakah."
For one who knows reality and the real nature of the Hare Krsna mahamantra and actually realizes the fruit of taking the holy name upon the tongue
(sevon-mukhe hi jivadau), the holy name is not at all dependent upon diksa,
initiation, religious activities, the rules and regulations of the scriptures, or
purificatory procedures. About this the scriptures have given many different
examples as evidence. For instance, Ajamila without benefit of a guru chanted
the holy name of Krsna in namabhasa and attained liberation.
Seeing all these conclusions, a person might ask, "Why should I go to such
great trouble to carefully follow the orders of the guru while performing kirtana?
[if by chanting neglectful, without regard for any rules and regulations or the
order of the guru, Ajamila attained perfection, why should I work so hard? Let
me follow the example of Ajamila and neglectfully chant the holy name, and so
attain liberation.]" Those who cultivate this sort of mentality commit the great
offense of disregarding the orders of the gurudeva. As a result of this offense
they are cheated out of any hopes of attaining Bhagavan, Sri Krsna. But if in
this birth or the next they beg pardon from gurudeva, take shelter of his lotus
feet and gain forgiveness for such a great offense, then it may be possible for
them to attain the Lord. (Bhag. 6.2.9, Sarartha-darsini commentary)
Who Offends Devotees Does not Chant the Real Name
17.78
hena vaisnavera ninda kare yai jana
sei paya duhkha-janma jivana-marana
vidya-kula-tapa-saba viphala tahara
vaisnava nindaye ye ye papi duracara
puja o tahara krsna na kare grahana
vaisnavera ninda kare ye papistha-jana
One who commits offenses against Vaisnavas attains only misery, life after
life. His learning and austerity bears no fruit. Blasphemy of Vaisnavas is the
worst kind of sinful behavior. One who engages in blasphemy of Vaisnavas will
find that Krsna does not accept his worship. A person who blasphemes Vaisnavas
is therefore the worst kind of sinner. (C.Bhag. Mad. 4.360)
17.79
sulapani-sama yadi vaisnavere ninde
tathapiha nasa yaya, kahe sastra-vrnde
iha na maniyaye sujana-ninda kare
janme janme se papistha deva-dose mare
It is the conclusion of all the revealed scriptures that one who blasphemes

a devotee is doomed. For such a person, everything is torn to pieces by the

powerful trident of his sinful reactions. A sinful person who disregards this
principle and insults great souls will suffer birth after birth for his offense.
(C.Bhag. Madhya 22.54,56)
Vaisnava-aparadhis are Punished Forever
17.80
prabhu bale, vaisnava nindaye yei jana
kustharoga kon tara satiye likhana
apatatah sastri kichu haiyache matra
ara kata ache yama-yatanara patra
caurasi sahasra yama-yatana pratyekse
punah punah kari" bunje vaisnava-nindake
Mahaprabhu said, "It is written that one who blasphemes the Vaisnavas
will suffer from leprosy, after which he will be punished by the agents of Yamaraja
again and again, in thousands of births. (C.Bhag. Madhya 4.375-377)
Six Kinds of Vaisnava-aparadha
17.81
nindam kurvanti ye mudha vaisnavanam mahatmanam
patanti pitrbhih sardham maharaurava-samjnite
hanti nindati vai dvesthi vaisnavan-nabhi-nandati
krudhyate yati no harsam darsane patanani sat
A fool who blasphemes Vaisnavas goes to the worst kind of hell along with
generations of his ancestors. One who kills a devotee, as well as one who blasphemes devotees, or one who is envious of devotees, or one who fails to offer
obeisances to Vaisnavas upon seeing them, or one who becomes angered at a
Vaisnava, or who does not become joyful upon seeing a Vaisnava these six
classes of men are all considered to be candidates for falling down into hell.
(Skanda Purana)
Vaisnava-aparadhis Should Have Their Tongues Cut Out
17.83
karnau pidhaya nirayad yad akalpa ise
dharmavitary asrnibhir nrbhir asyamane
chindyat prasahya rusatim asatim prabhus cej
jihvam asun api tato visrjet sa dharmah
[Sati said] If one hears an irresponsible person blaspheme the guardian of
devotion (dharmavitarya or dharma-raksaka), one should block his ears and go
away if unable to punish him. But if one is able to kill, then one should by force
cut out the blasphemer's tongue and kill the offender, and after that one should
give up his own life. (Bhag. 4.4.17)
The Great Fault of Hearing Blasphemy of Vaisnavas
17.84
"vaisnava ninda sravane 'pi dosa uktah" (Bhag. 10.74.40)
nindam bhagavatah srnvan tat parasya janasya va

tato napaiti yah so 'pi yatyadha sukrtat cyutah

tato'pagamas casamarthasya eva; samarthena tu nindakajihva chettavya;
tatrapy asamarthena svapranaparityago 'pi kartavyah
The Srimad Bhagavatam says that it is a great fault to hear blasphemy of
Vaisnavas. It states: "He who does not leave the place where devotees of the
Lord are blasphemed, but continues to hear such blasphemy, is guilty of a great
sin. He is deprived of all his piety and falls down into hell." It is enjoined that
one must leave the place of blasphemy. But that is for a person who is not a
capable person. If capable one should cut out the tongue of the blasphemer. If
unable to do that one should give up his life rather than continue to hear such
blasphemy. (Bhakti Sandarbha 265)
The Way to Overcome Vaisnava-aparadha
17.85
ye vaisnava-sthane aparadha haya yara
puna se ksamile a paradha ghuce tara
If one offends a Vaisnava, the only way to get free from the offense is to go
back that Vaisnava and beg his forgiveness. (C.Bhag. Madhya 22.32)
17.86
kanta phute yei mukhe, sei mukhe yaya
paye kanta phutile ki kandhe bahiraya
Just as it takes a thorn to remove a thorn, the offense committed by the
mouth [against a Vaisnava] must be cured with the mouth [by begging forgiveness]. (C.Bhag Antya 4.380)
The Second Offense to the Holy Name
17.87-88
sivah sakti-yutah sasvat tri-lingo guna-samvrtah
vaikarikas taijasas ca tamasas cety aham tridha
harir hi nirgunah saksat purusah prakrteh parah
sa sarva-drg upadrasta tam bhajan nirguno bhavet
Lord Siva is always associated with his sakti. He is invested with the three
modes of nature sattva, rajas, and tamas and is the presiding deity of the three
kinds of cosmic ego characterized by sattva, rajas, and tamas. Lord Hari, on the
other hand, is unaffected by the three modes and hence devoid of the attributes
of material nature. He is omniscient and is a witness to everything. A person
who worships him becomes free from all material qualities. (Bhag. 10.88.3,5)
The Third Offense to the Holy Name
17.89-80
rajas tamas ca sattvena sattvam copasamena ca
etat sarvam gurau bhaktya puruso hy anjasa jayet
yasya saksad bhagavati jnana-dipa-prade gurau
martyasad-dhih srutam tasya sarvam kunjara-saucavat
One must conquer the modes of passion and ignorance by developing the

mode of goodness, and then one must become detached from the mode of
goodness by promoting oneself to the platform of suddha-sattva. All this can be
automatically done if one engages in the service of the spiritual master with
faith and devotion. In this way one can conquer the influence of the modes of
nature. The spiritual master should be considered to be directly the Supreme
Lord because he gives transcendental knowledge for enlightenment. Consequently,
for one who maintains the material conception that the spiritual master
is an ordinary human being, everything is frustrated. His enlightenment and
His Vedic studies and knowledge are like the bathing of an elephant.
(Bhag. 7.15.25,26)
The Fourth Offense to the Holy Name
17.91
sraddham bhagavate sastre 'nindam anyatra capi hi
One should have firm faith that he will achieve all success in life by following those scriptures that describe the glories of the Supreme Personality of
Godhead, Bhagavan. At the same time, one should avoid blaspheming other
Vedic scriptures. (Bhag. 11.3.26)
17.92
namah pramana-mulaya kavaye sastra-yonaye
pravrttaya nivrttaya nigamaya namo namah
We offer our obeisances again and again to You, who are the basis of all
authoritative evidence, who are the author and ultimate source of the revealed
scriptures, and who have manifested Yourself in those Vedic literature's sense gratification as well as in those encouraging renunciation of the
material world. (Bhag. 10.16.44)
The Fifth Offense to the Holy Name
17.93
prayena veda tad idam na mahajano 'yam
devya vimohita-matir bata mayayalam
trayam jadi-krta-matir madhu-puspitayam
vaitanike mahati karmani yujyamanah
[If chanting the holy name is sufficient for liberation, then why haven't the
Vedic sages stressed this in their teachings?] Because they are bewildered by
the illusory energy of the Supreme Personality of Godhead, Yajnavalkya and
Jaimini and other compilers of the religious scriptures cannot understand the
transcendental value of performing devotional service or chanting the Hare
Krsna mantra. Because their minds are attracted to the ritualistic ceremonies
mentioned in the Vedas especially the Yajur Veda, Sama Veda, and Rg Veda-their intelligence became dull. Thus they are busy collecting the ingredients for
ritualistic ceremonies that yield only temporary benefits, such as elevation to
Svargaloka for material happiness. They are not attracted to the sankirtana
movement; instead, they are interested in dharma, artha, kama and moksa.
(Bhag. 6.3.25)
Other Processes of Purification are a Waste of Time

17.94
prayascittani cirnani narayana-paranmukham
na nispunanti rajendra sura-kumbham ivapagah
My dear King, as a pot containing liquor cannot be purified even if washed
in the waters of many rivers, non-devotees cannot be purified by processes of
atonement even if they perform them very well. (Bhag. 6.1.18)
The Sixth Offense to the Holy Name
17.95-96
taj janma tani karmani tad ayus tan mano vacah
nrnam yena hi visvatma sevyate harir isvarah
kim janmabhis tribhir veha saukra-savitra-yajnikaih
karmabhir va trayi-proktaih pumso 'pi vibudhayusa
Narada said, "When a living entity is born to engage in the devotional
service of the Supreme Personality of Godhead, who is the supreme controller,
this birth, all his fruitive activities, his life-span, his mind and his words are all
factually perfect. A civilized human being has three kinds of births. The
birth is by a pure father and mother, and this birth is called birth by semen.
next birth takes place when one is initiated by the spiritual master and this birth
is called savitra. The third birth, called yajnika, takes place when one is given
the opportunity to worship Lord Visnu. Despite the opportunities of attaining
such births, even if one gets the life-span of a demigod, if one does not actually
engage in the service of the Lord, everything is useless. Similarly, one's activities may be mundane or spiritual, but they are useless if they are not meant for
satisfying the Lord. (Bhag. 4.31.9-10)
Auspicious Activities Other than Chanting the
Holy Name in Full Surrender are Useless
17.97
avismitam tam paripurna-kamam svenaiva labhena samam prasantam
vinopasarpaty aparam hi balisah sva-langulenatititarti sindhum
Free from all material conceptions of existence and never wonderstruck
by anything, the Lord is always jubilant and fully satisfied by His own spiritual
perfection's. He has no material designations, and therefore He is steady and
unattached. That Supreme Personality of Godhead is the only shelter of everyone. Anyone desiring to be protected by others is certainly a great fool who
desires to cross the sea by holding a dog's tail. (Bhag. 6.9.22)
The Seventh Offense to the Holy Name
17.98
manye dhanabhijana-rupa-tapah-srutaujastejah-prabhava-bala-paurusa-buddhi-yogah
naradhanaya hi bhavanti parasya pumso
bhaktya tutosa bhagavan gaja-yutha-paya
[Prahlada Maharaja prayed to Lord Nrsimhadeva] One may possess wealth,
an aristocratic family, beauty, austerity, education, sensory expertise, luster, physical strength, diligence, intelligence, and mystic power, but I think

even by all these qualifications one cannot satisfy the Supreme

of Godhead. However, one can satisfy the Lord simply by devotional service.
Gajendra did this , and thus the Lord was satisfied with him. [In other words,
the real qualification to worship the Lord is faith.] (Bhag. 7.9.9)
The Eight Offense to the Holy Name
17.99
kvacin nivartate 'bhadrat kvacic carati tat punah
prayascittam atho 'partham manye kunjara-saucavat
Sometimes one who is very alert so as not to commit sinful acts is victimized by sinful life again. I therefore consider this process of repeated sinning
and atoning to be useless. It is like the bathing of an elephant, for an elephant
cleanses itself by taking a full bath, but then throws dust over its head and body
as soon as it returns to the land. (Bhag. 6.1.10)
The Ninth Offense to the Holy Name
17.100
tasmat sarvatmana rajan harih sarvatra sarvada
srotavyah kirtitavyas ca smartavyo bhagavan nrnam
O King, it is therefore essential that every human being hear about, glorify,
and remember the Supreme Lord, the Personality of Godhead, always and everywhere,
with all one's attention, committing heart, mind and soul in dedication to the holy name.
(Bhag. 2.2.36)
The Tenth Offense to the Holy Name
17.101
yasyatma-buddhih kunape tri-dhatuke
sva-dhih kalatradisu bhauma ijya-dhih
yat-tirtha-buddhih salile na karhicij
janesv abhijnesu sa eva go-kharah
One who believes this body, which is composed of mucus, bile, and air, is
the self, who thinks of his wife and children as his bodily expansions, and who
considers the land of his birth worshipable, who visits the holy places simply to
go swimming, without seeking shelter of the holy saints who live there, is no
better than a cow or an ass. (Bhag. 10.84.13)
17.102
'krsna-nama' kare aparadhera vicara
krsna balile aparadhira na haya vikara
There are offenses to be consider while chanting the Hare Krsna mantra.
Therefore, simply by chanting Hare Krsna, one does not become ecstatic.
(Cc. Adi 8.24)
17.103
tara madhye sarva-srestha nama-sankirtana
niraparadhe nama laile paya prema-dhana

Of the nine processes of devotional service, the most important is to always chant the holy name of the Lord. If one does so, avoiding the ten kinds of
offenses, one very easily obtains the most valuable love of Godhead. (Cc. Antya 4.71)
17.104
bahu janma kare yadi sravana, kirtana
tabu ta' na paya krsna-pade prema-dhana
If one is infested with the ten offenses in the chanting of the Hare Krsna
maha-mantra, despite his endeavor to chant the holy name for many births, he
will not get the love of Godhead which is the ultimate goal of this
(Cc. Adi 8.16)
17.105
'eka' krsna-name kare sarva-papa nasa
premera karana bhakti karena prakasa
anayase bhava-ksaya, krsnera sevana
eka krsna-namera phale pai eta dhana
Simply by chanting one name of Krsna [purely] all one's sins are destroyed.
Thus bhakti, which is the cause of krsna-prema, is manifest. (Cc. Adi 8.26,28)
17.106
hena krsna-nama yadi laya bahu-bara
tabu yadi prema nahe, nahe asrudhara
tabe jani, aparadha tahate pracura
krsna-nama-bija tahe na kare ankura
If one chants the exalted holy name of the Lord again and again and yet his
love for the Supreme Lord does not develop and tears do not appear in his eyes,
it is evident that because of his offenses in chanting, the seed of the holy name
of Krsna does not sprout. (Cc. Adi 8.29.30)
The Real Holy Name of Krsna Can Never Awaken in Mayavadis
17.107
ataeva tara mukhe na aise krsna-nama
'krsna-nama', 'krsna-svarupa'duita 'samana'
'nama; 'vigraha', 'svarupa'tina eka-rupa
tine 'bheda' nahi,tina 'cid-ananda-rupa'
deha-dehira, nama-namira krsne nahi 'bheda'
jivera dharmanama-deha-svarupe 'vibheda'
ataeva krsnera 'nama', 'deha', 'vilasa'
prakrtendriya-grahya nahe, haya sva-prakasa
[Sri Caitanya Mahaprabhu said, "Mayavadi impersonalists are great offenders unto Lord Krsna; therefore they simply utter the words Brahman, atma,
and Caitanya.] The holy name of Krsna is not manifest in their mouths because
they are offenders to Krsna, who is non-different from His name. The Lord's
holy name, His form, and His personality are all one and the same. There is no
difference between them. Since all of them are absolute, they are transcendentally blissful. There s no difference between Krsna's body and Himself or between His name and Himself. As far as the conditioned soul is concerned,
everything is different. One's name is different from the body, from one's origi-

nal form and so on. (Cc. Madhya 17.130-132,134)

Through Chanting the Holy Name of Krsna and Dancing One Gains Life.
17.108-109
gita-nrtyani kurvita dvija-devadi tustaye
na jivanaya yunjita viprah papabhiya kvacit
kvacit kadacid api jivanaya nijavrttyartham na yunjita
na kuryat: tatra hetuh papadbhiya, tatha sati papam syadityarthah
A twice born, dvija, should sing and dance for the satisfaction of the Lord.
But he should do not do so for his livelihood fearing sinful reaction.
Commentary: Kvacit never; jivanaya for his own maintenance; he
should never do so. The reason stated in papabhiya. The meaning is if
he does so he will be implicated in sins. (Hari-bhakti-vilasa 8.265 and
Srila Sanatana Gosvami's commentary)
17.110
dhana-sisyadibhir-dvarair yam bhaktir upapadyate
viduratvad uttamatahanya tasyas ca nangata
If one relies on one's disciples or wealth to attain bhakti, his devotional
practice will certainly become slackened. One cannot claim that one is engaged
in devotional service simply on the basis of engaging one's money or disciples in
bhakti. To rely on money and disciples to perform devotional service in one's
place is not considered to be a branch of pure devotion. (Bhakti-rasamrta-sindhu,
Purva-Vibhaga 2.259)
One who Eagerly Dedicates Mind, Body, and Soul in Krsna-bhakti
Experiences the Topmost Mercy and Auspiciousness
17.111
etavaj janma-saphalyam dehinam iha dehisu
pranair arthair dhiya vaca sreya-acaranam sada
[The Lord said] That a person should sacrifice his life, wealth, intellect,
and speech for doing what is beneficial to others, is the farthest limit of the
usefulness of embodied beings for their fellow creatures. (Bhag. 10.22.35)
17.112
praninam upakaraya yathaiveha paratra ca
karmana manasa vaca tad eva matiman vadet
Through one's work, mind, and words one should act in such a way that it
will bring benefit to all living beings such is the behavior of the
(Visnu Purana 3.12.45)
The Qualification for Being Jagad-guru
17.113
apane acare keha, na kare pracara
pracara karena keha, na karena acara
'acara', 'pracara',namera karaha 'dui' karya

tumisarva-guru, tumi jagatera arya

Some practice, but do not preach; some preach but do not practice you
both practice the chanting of the holy name and preach it as well. Because you
practice what you preach, you are the jagad-guru, the guru of the entire for you are the most advanced devotee in the world. (Cc. Antya 4.102-103)
Gaurasundara's Followers Preach the Holy Name.
By Doing so, They Attain the Eternal Association of the Lord,
who is the Father of the Sankirtana Movement.
17.114
yare dekha, tare kaha 'krsna' upadesa
amara ajnaya guru hana tara' ei desa
kabhu na vadhibe tomara visaya-taranga
punarapi ei thani pabe mora sanga
Instruct whoever you meet in the science of Krsna. Teach them the instructions of Krsna in Bhagavad-gita, and the teachings about Krsna in Srimad
Bhagavatam. In this way, on my order, become a guru and liberate everyone in
the land. If you follow this instruction, the waves of materialism within this
world will not affect you. Indeed, if you follow my order, you will soon attain
my association. (Cc. Madhya 7.128-129)
Those who Have Taken Birth in the Land of India
Should Show Mercy to Others by Eagerly Preaching
the Glories of the Holy Name of Sri Krsna
17.115
bharata bhumite haila manunya janma ya'ra
janma smrthaka kari' kara para-upakara
One who has taken his birth as a human being in the land of India should
make his live successful and work for the benefit of all other people by preaching nama-sankirtana, the chanting of the holy name of Krsna. (Cc. Adi 9.41)
Thus ends the Seventeenth Jewel of Gaudiya-Kanthahara, entitled Nama-tattva.

Prayojana-tattva
The Definition of Bhava
18.1
suddha-sattva-visesatma prema suryamsu-samyabhak
rucibhis-cittatma srnyakrd-asau bhava ucyate
As bhakti develops beyond the stage of ruci, and the heart, mind, and intellect are softened by divine love, one comes to the stage known as bhavabhakti. This transcendental stage is beyond the modes of material nature, and
is saturated with the qualities of suddha-sattva: transcendental goodness. At
that time one's heart becomes illuminated like the sun, for bhava-bhakti is like a
ray of prema-bhakti. (Bhakti-rasamrta-sindhu 1.3.1)
Mahaprabhu's Verse on Bhava
18.2
nayanam galad-asru-dharaya vadanam gadgada-ruddhaya gira
pulakair nicitam vapuh kada tava nama-grahane bhavisyati
O My Lord, when will My eyes be decorated with tears of love flowing
constantly when I chant Your holy name? When will My voice choke up
ecstasy (bhava), and when will the hairs of My body stand on end while chanting Your holy name? (Siksastakam 6)
The Causes of Bhava, Transcendental Emotion
18.3
yan martya-lilaupayikam sva-yogamaya-balam darsayata grhitam
vismapanam svasya ca saubhagarddheh
param padam bhusana-bhusanangam
The Lord appeared in the mortal world by His internal potency, yogamaya. He came in His eternal form, which is just suitable for His pastimes.
These pastimes were wonderful for everyone, even for those proud of their
opulence, including the Lord Himself in His form as the Lord of Vaikuntha.
Thus His transcendental body is the ornament of all ornaments. (Bhag. 3.2.12)
The Lord's Sweet Nature as the Opulent Lord of Threes
18.4
svayam tv asamyatisayas tryadhisah
svarajya-laksmy-apta-samasta-kamah
balim haradbhis cira-loka-palaih
kirita-koty-edita-pada-pithah
Lord Sri Krsna is the Lord of all kinds of threes and is independently supreme by achievement of all kinds of fortune and opulence. He is worshiped by
the eternal maintainers of the creation, who offer Him the paraphernalia of
worship by touching their millions of helmets to his feet. (Bhag. 3.2.21)

The Symptoms of Bhava Appear in Those Who

Cultivate the Holy Name in the Association of Devotees
18.5-6
parasparanukathanam pavanam bhagavad-yasah
mitho ratir mithas tustir nivrttir mitha atmanah
smarantah smarayantas ca mitho 'ghaugha-haram harim
bhaktya sanjataya bhaktya bibhraty utpulakam tanum
One should learn how to associate with the devotees of the Lord by gathering with them to chant the glories of the Lord. This process is most purifying.
As devotees thus develop their loving friendship with one another, their rati, or
transcendental happiness, and their satisfaction gradually increases. And by
thus encouraging one another they are able to give up sense gratification, which
is the cause of all suffering.
The devotees of the Lord constantly discuss the glories of Lord among
themselves. Thus they constantly remember Him and remind one another of
His qualities and pastimes. In this way, by their devotion to the principles of
bhakti-yoga, the devotees please the Lord, who takes away from them everything inauspicious.
Being purified of all impediments, the devotees awaken to pure love of
Godhead, which can only be obtained from those who have it for bhakti alone
can cause bhakti. Thus, even within this world, their spiritualized bodies exhibit symptoms of transcendental ecstasy, such as standing of the bodily hairs
on end. (Bhag. 11.3.30-31)
The Practical Symptoms of Bhava
18.7-8
ksantiravyartha kalatvam viraktirmana sunyata
asabandhah samut-kantha namagane sada rucih
asaktis-tad gunakhyane pritis-tad-vasati-sthale
ityadayo 'nubhavah syurjata-bhavankure jane
In those within whom bhava-bhakti has awakened, the following symptoms will be found: tolerance, eagerness to utilize one's time in the devotional
service of the Lord, detachment from material things, humility or pridelessness,
ardent hopes of receiving the Lord's mercy, eager and anxious longing for the
Lord and his service, a constant taste for chanting the Lord's holy name, eagerness to glorify the Lord and discuss his pastimes, and a longing to live in a holy
place where the Lord has performed his pastimes. (Bhakti-rasamrta-sindhu,
Purva Vibhaga 1.3.25)
Two Kinds of Raga-marga the Practitioner
and the Perfected Soul
18.9
seva sadhaka-rupena siddha-rupena catra hi
tad-bhava-lipsuna karya braja-lokanusaratah
A person desiring to attain the mood of Krsna's devotee should render
service both with his material body as well as spiritual body following in the
footsteps of the residents of Vraja. (Bhakti-rasamrta-sindhu, Purva Vibhaga 1.2.295)

18.10
bahya, antara, ihara dui ta' sadhana
'bahye' sadhaka-dehe kare sravana-kirtana
'mane' nija-siddha-deha kariya bhavana
ratri-dine kare vraje krsnera sevana
nijabhista krsna-prestha pacheta' lagiya
nirantara seva kare antarmana hana
There are two processes by which one may execute this raganuga bhakti-external and internal. When self-realized, the advanced devotee externally remains like a neophyte and executes all the sastric injunctions, especially hearing
and chanting. However, within his mind, in his transcendental spiritual body,
he serves Krsna in Vrndavana in his particular way. He serves Krsna twentyfour hours, both day and night. (Cc. Madhya 22.156-157,159)
The Development of Prema into Sneha, Raga,
Anuraga, Bhava, and Mahabhava
18.11-12
syad-drdheyam ratih prema prodyan snehah kramadayam
syan-manah pranayo rago 'nurago bhava ity api
bijam iksuh sa ca rasah sa gudah khanda eva sah
sa sarkara sita sa ca sa yatha syat sitopala
When rati, or constant affectionate attachment to Krsna, is very fixed, steady,
and determined, then it is known as prema, or pure love of God. The development of such divine love may be compared to the refinement of sugar. Just as in
the development of sugar first there is the seed, then the juice, then molasses,
then crude sugar, refined sugar, sugar candy, and rock candy, so in the same
way, rati matures into prema, and then sneha, mana, praraya, raga, and anuraga
and bhava. (Ujjvala-nilamani, Sthayibhava Pra 53-54)
18.13
sadhana-bhakti haite haya 'rati'ra udaya
rati gadha haile tara 'prema' nama kaya
prema vrddhi-krame nama sneha, mana, pranaya
raga, anuraga, bhava, mahabhava haya
By regularly practicing devotional service (sadhana-bhakti), one gradually
becomes attached to Krsna. This is called rati. Then rati becomes intensified, it
becomes, prema. The basic aspects of prema, when gradually increasing to
different stages are sneha, mana, praraya, raga, anuraga, bhava, and mahabhava.
(Cc. Madhya 19.177-178)
One With Eyes of Prema Can See the Supreme Person
18.14
premanjana-cchurita-bhakti-vilocanena
santah sadaiva hrdayesu vilokayanti
yam syamasundaram acintya-guna-svarupam
govindam adi-purusam tam aham bhajami
I worship Govinda, the Primeval Lord, who is Syamasundara, Krsna Him-

self with inconceivable innumerable attributes, whom the pure devotees see in
their heart of hearts with the eye of devotion tinged with the salve of love.
(Brahma-samhita 5.38)
The Shelter of Madhurya-rasa-bhakti
18.15
ananda-cinamaya-rasa-pratibhavitabhis
tabhir ya eva nija-rupataya kalabhih
goloka eva nivasaty akhilatma-bhuto
govindam adi-purusam tam aham bhajami
I worship Govinda, the Primeval Lord, residing in His own realm, Goloka,
with Radha, resembling His own spiritual figure, the embodiment of the ecstatic
potency possessed of the sixty-four artistic activities, in the company of
Her confidantes (sakhis), embodiments of the extensions of Her bodily form,
permeated and vitalized by His ever-blissful spiritual rasa.
(Brahma-samhita 5.27)
The Direct and Indirect Tasting of Rasa
18.16
etavad eva jijnasyam tattva-jijnasunatmanah
anvaya-vyatirekabhyam yat syat sarvatra sarvada
A person searching after the Supreme Absolute Truth, the Personality of
Godhead, must certainly search for this in all circumstances, in all space and
time, both directly and indirectly. (Bhag. 2.9.36)
The Definition of Rasa
18.17
vyavatitya bhavana-vartma yas camatkrtibharabhuh
hrdi sattvojjvale badham svadate sa raso matah
When one transcends the status of ecstatic love and is situated on the highest platform of pure goodness, one is understood to have cleansed the heart of
all material contamination. In that pure stage of life, one can taste this nectar,
and this tasting capacity is technically called rasa, or transcendental mellow.
(Bhakti-rasamrta-sindhu 2.5.132)
The Qualification for Madhurya-rasa
18.18
yadi hari-smarane sarasam manah yadi vilasa-kalasu kutahalam
madhura-komala-kanta-padavalim srnu tada jayadeva-sarasvatim
If you at all wish to fill your consciousness with the remembrance of Sri Sri
Radha and Krsna and enter into a serving position within their sublime pleasure
pastimes on the banks of Radha-kunda, then listen carefully to this sweet
and poignant song of Jayadeva, which is filled with the narration's of their divine
love. [Within this verse there is relationship (sambandha) and the means
of attaining perfection (abhidheya). The qualifications (adhikara) for entering
one's constitutional position in the confidential pastimes of Radha-Madhava,

rendering Them service, and realizing the highest ecstasy in that position, is
attainable by those rasika devotees who are free from all anarthas. They are
qualified to read this book and thus reach the highest goal (prayojana). (Gitagovinda 1.3)
The Prohibition for Those Who are Unqualified
18.19
naitat samacarej jatu manasapi hy anisvarah
vinasyaty acaran maudhyad yatharudro 'bdhi-jam visam
One should never imitate the behavior of great persons. If out of foolishness an ordinary person imitates such behavior [as Krsna's dancing with the
gopis], even mentally he is doomed, just as one who imitates Rudra by swallowing
a ocean of poison. (Bhag. 10.33.30)
The Separation Experienced in Madhurya-rasa
18.20
yugayitam nimesena caksusa pravrsayitam
sunyayitam jagat sarvam govinda-virahena me
O Govinda! Feeling Your separation, I am considering a moment to be
like twelve years or more. Tears are flowing from my eyes like torrents of rain,
and I am feeling all vacant in the world in Your absence. (Siksastakam 7)
18.21
amuny adhanyani dinantarani hare tvad-alokanam antarena
anatha-bandho karunaika-sindho ha hanta katham nayami
O Hari! O Friend of the helpless! You are the only ocean of mercy!
Because I have not met You, my inauspicious days and nights have become
unbearable. I do not know how I shall pass the time. (Krsna-karnamrta 41)
18.22
aslisya va pada-ratam pinastu mam adarsanan marma-hatam karotu va
yatha tatha va vidadhatu lampato mat-prana-nathas tu sa eva naparah
I know no none but Krsna as My Lord, and He shall remain so even if He
handles Me roughly in His embrace or makes Me broken-hearted by ignoring
Me completely. He is completely free to do whatever He wants, for He is a
debauchee, yet He is still My worshipful Lord, unconditionally. (Siksastaka 8)
Extreme Separation
18.23
ayi dina-dayardra-natha he mathuranatha kadavalokyase
hrdayam tvadaloka-kataram dayita bhramyati kim karomy aham
O my Lord! O most merciful Master of Mathura! When shall I see You
again? Because of my not seeing You, my agitated heart has become unsteady.
O most beloved one, what shall I do now? (Padyavali, Madhavendra Puri)
The Determined Prayer of One Who

Aspires to Worship Krsna in Madhurya-rasa

18.24
na dharmam nadharmam sruti-gana-niruktam kila kuru
braje radha-krsna-pracura-paricaryam iha tanu
sacisunum nandisvara-pati-sutatve guruvaram
mukunda-presthatve smara paramajasram nanu manah
O mind! Disregard the piety and impiety mentioned in the Vedas. Render
eternal, confidential, loving service to the lotus feet of Sri Sri Radha and Krsna
in Vraja. Always meditate on the lotus feet of the son of Saci, Sri Caitanya
Mahaprabhu, who is nondifferent form the son of Nanda. And always meditate
on gurudeva, who [as the representative of Srimati Radharani] is the most
beloved of Mukunda [Sri Krsna]. (Manah-Siksa 2)
Thus ends the Eighteenth Jewel of Gaudiya-Kanthahara, entitled Prayojana-tattva.

PRAMANA-TATTVA
Srimad-Bhagavatam Describes the Four Kinds of Evidence.
Appendix 1
srutih pratyaksamaitihyam anumanam catusthayam
pramanesvana-vasthanad vikalpat sa virajyate
There are four kinds of evidence by which reality may be known:
revelation, perception, history and hearsay and inference. (Bhag. 11.19.17)
Manu-samhita Describes Three Kinds of Evidence.
Appendix 2
pratyaksas-canumananca sastranca vividhagamam
trayam suviditam karyam dharma-suddhim-abhisata
If one wants to understand what is reality, one must consider the
three kinds of evidence: Vedic evidence, perception, and inference. (Manu 12.105)
The Ancient Vaisnava Madhva Muni Explains the Three Kinds of Evidence.
Appendix 3
pratyakse 'ntarbhaved yasmad-atithyam tena desikah
pramanam trividham prakhyat tatra mukhya srutir-bhavet
Since hearsay is included in perception, Madhvacarya has said that
the means of proper knowledge are three, among which sruti, or revelation,
is the highest. (Prameya-ratnavali 9.2)
Divine Sound is the Best Evidence for Understanding Reality
Appendix 4
yadyapi pratyaksanumana-sabdaryopamanarthapattyabhavasambhavaitihya-cesthakhyani dasa pramanani viditani, tathapi bhramapramada-vipralipsa-karanapatava-dosa-rahitavacanatmakah sabda eva
mulam pramanam
If one carefully examines the ten kinds of evidence, namely
pratyaksa, anumana, arya, upamana, arthapatti, abhava, sambhava,
aithihya, and centha, one will find that all of them are contaminated with
the four defects of material life: cheating, imperfect senses, illusion, and
mistakes. Therefore of all of these, revelation, sruti, is considered to be
superior for it is above the four defects. Sruti is, therefore, the root of all
evidence. (Tattva-Sandarbha, Sarva-samvadini)
Appendix 5
pramanera madhye sruti-pramana pradhana
sruti ye mukhyartha kahe, sei se pramana
jivera asthi-vistha dui sankha-gomaya
sruti-vakye sei dui mahapavitra haya
svatah-pramana veda satya yei kaya

"laksana" karile svatah-pramanya-hani haya

[Caitanya Mahaprabhu said] Although there is other evidence, the
evidence given in the Vedic version must be taken as foremost. Vedic versions understood directly are first-class evidence. Conchshells and cow dung
are nothing but the bones and the stool of certain living entities, but according to the Vedic version they are both considered very pure.
The Vedic statements are self-evident. Whatever they state must be accepted. If we interpret according to our own imagination, the authority of
the Vedas is immediately lost. (Cc. Madhya 6.135-137)

Verse Index
abhagavata bujhi heno yara acche jnana: 2.25
abhyarthitas tada tasmai sthanani kalaye dadau: 13.107
acaitanyam-idam visvam yadi caitanyam-isvaram: 3.79
aara pracara namera karaha dui karya: 1.25
acara, pracara namera karaha dui karya: 17.113
acaryavan puruso veda: 1.2
acarya dharmam paricarya visnum: 3.73
acarya kahena,tumi na vasiho bhaya: 14.104
acaryas tena kirtitah: 1.23
acaryam mam vijaniyam 1.28
acaryam mam vijaniyam: 15.6
acchedyo' yam adahyo 'yam: 10.5
acinoti yah sastrartham: 1.23
acintya khalu ye bhava: 7.103
adarah paricaryayam sarvangair:13.59
adau krta-yuge varno nrnam hamsa iti smrtah: 14.19
adhana api te dhanyah sadhavo grhamedhinah: 15.21
adhyapayati no sisyan nadhite vedam uttamam: 14.84
adhyo'vatarah purusah parasya kalah svabhavah:7.79
adi catur-vyuha keha nahi in'hara sama:7.61
adi-madhya-antye bhagavate ei kaya 2.19
advaita-acarya gosani saksat-isvara: 6.8
advaita-acarya, nityanandadui anga: 5.1
advaitanghryabhabhrngamstan sarasarabhrto: 6.10
advaya-jnana-tattava-vastu krsnera svarupa: 7.2
advaya-jnana-tattvasvayam bhagavan:7.22
adyapi vacaspatayas-tapo-vidya-samadhibhih:12.35
adyapiha caitanya ei saba lila kare: 4.34
aghaccit-smaranam visnorvahbvayasena : 17.19
aghadamana-yasodanandanau nandasuno: 17.47
ahaituky apratihata yayatma suprasidati: 15.45
aham eva dvija-srestha nityam pracchana 4.10
aham eva kvacid brahman sannyas-asramam: 4.9
aham bhakta-paradhino hyasvatantra iva dvija 3.29
aham hi sarva-yajnanam bhokta ca prabhur eva ca:7.17
aham sarvasya prabhavo mattah sarvam pravartate:7.48
aham vedmi suko vetti vyaso vetti na vetti va 2.27
ahe danda, ami yare bahiye hrdaye: 15.54
aho bata svapaco 'to gariyan 3.58
aho bata svapaco 'to gariyan: 14.103
aho bhagyam aho bhagyam nandagopa :13.65
aisvaryasya samagrasya viryasya yasasah sriyah:7.28
ajam-ekam lohita-gukla-krsnam: 8.11
ajnana timirandhasya 1.37
ajnanatamera nama bhaiye kaitava:13.131
ajnayaivam gunan dosan mayadisthan api: 15.52
ajo nityah sasvato'yam purano:10.3

ajo'pi sann avyayatma bhutanam isvaro'pi san: 8.7

ajo'pi sannavyayatma bhutanam-isvaro'pi san:7.101
aksatriyanam kule jato visvamitro'sti matsamah: 14.61
aksnoh phalam tvadrsa-darsanam hi 3.47
akrsthih krta-cetasam sumanasa-muccatanam: 17.15
alabhde vinasthe va bhaksyacchadana-sadhane:13.102
alingi lingivesena yo-vrttim-upajivati: 14.87
alpa kari' na maniha dasa hena nama:9.12
amanina manadena kirtaniyah sada harih: 17.57
amantra-yajno hyasteyam satyam go-vipra 14.11
amara ajnaya guru haina tara' ei desa: 17.114
amara prabhura prabhu sri gaurasundara 1.60
amnayah praha tattvam harim: Preamble 1
amnayah srutayah saksad 1.62
amuni panca sthanai hyad-dharama-prabhavah:13.109
amunyadhanyani dinantarani hare: 18.21
anadir-adir-govindah sarva-karana-karanam:7.26
ananda-cinmaya-rasa-pratibhavitabhis-:18.15
ananda-tirtha-nama sukha-maya-dhama yatir jiyat 1.64
anandam-buddhi-vardhanam pratipadam: 17.49
ananta-sakti-madhye krsnera tina sakti pradhana:8.3
ananyas-cintayanto mam ye janah paryupasate:13.144
anarpitacarim cirat karunayavatirnah kalau: 4.31
anartho-pasamam-saksad-bhakti-yogam-adhoksaje 2.5
anasaktasya visayan yatharham-upayunjatah:13.80
anathabandho karunika-sindho ha hasta ha : 18.21
anayaradhito nunam bhagavan harir-isvarah:9.22
anasitah karmaphalam karyam karma karoti yah:12.44
andham tamah pravisanti ye'vidyamupasate:12.26
anera ki katha, baladeva mahasaya:7.30
antarayan vadambhyato munato yogamuttamam:12.43
antaranga,bahiranga, tatastha kahi yare: 8.4
antah krsnam bahir-gauram darsitangadi-: 4.10
anubhavasmita, nrtya-gitadi udbhasvara:9.24
anukulyasya sankalpah pratikulya-vivarjanam:13.139
anumana pramana nahe isvara-tattva-jnane:7.106
anyabhilasta-sunyam jnana-karmady-anavrtam:13.6
apadyapi ca kasthayam bhito va durgato'po va: 14.92
apane acare keha na kare pracara 1.25
apane acare keha, na kare pracara: 17.113
apane purusavisvera "nimitta"karana: 6.3
apani acari' bhakti sikhamu sabare 1.26
apani na kaile dharma sikhana na yaya 1.27
apani-padahsruti varje "prakrta"gocara:7.100
apare tu "tarko-pratisthanat" bhede'pya-bhede'pi:11.8
apareyam-itas-tvanyam prakrtim viddhi me param: 8.10
aparimita dhruvas-tanu-bhrto yadi sarvagata-:10.40
apayayam mam anabhipsum andham
apasyam gopamani-padyamanama ca para ca:7.45
api cacaratas-tesam abrahmanyam pratiyate: 14.89

aprakrta vastu nahe prakrta-gocara:7.102

ara dui janma ei sankirtanarambhe: 4.40
aradhyo bhagavan brajesa-tanayas-tad-dhama: 4.41
arcayam-eva haraye yah pujam sraddhayehate 3.6
arcye visnau siladhir-gurusu naramatir-vaisnave:13.94
arjvavam brahmane syaksat sudro'narjava 14.46
artha-pancakavid vipro mahabhagavatah smrtah 3.5
arthaitani na seveta bubhusuh purusah kvacit:13.110
artho'yam brahma-sutranam bharatartha 2.7
asa maho carana-renu-jusamaham syam 3.69
asadhu-sange bhai "krsna-nama" nahi haya: 17.55
asaktis-tad gunakhyane pritis-tad-vasati sthale: 18.8
asan varnastrayo'hyasya grhnato'nuyugam tanuh: 4.5
asat-sanga-tyaga ei vaisnava-acara:13.99
asatyam apratistham te jagad ahur anisvaram: 14.3
asau maya hatah sakrur-harisye caparanapi: 14.4
asau sva-putra-mitra-kalatra: 15.53
asamkhya brahmara gana aila tataksane:7.40
astikyam-udyamo nityam naipunyam: 14.10
asurim yonim apanna mudha janmani janmani: 14.6
ata atyantikam ksemam prcchamo:13.150
ata eva ta'ra mukhe na aise krsna-nama: 17.107
ata eva vaisnavera janma mrtyu nai 3.55
ataeva bhagavata karaha vicara 2.12
ataeva bhagavatasutrera 'artha' rupa 2.11
ataeva brahma-sutrera bhasyasri bhagavata 2.9
atapastvanadhiyanah pratigraha-rucir-dvijah: 14.86
atah sri krsna namadi na bhaved grahyam : 17.56
atah sri krsna-namadi na bhaved grahyam-:13.28
athapi te deva padambujadvaya-:12.37
athapi te deva padambujadvaya:7.105
athapi yat-padanakhavasrstham:7.37
athava bahunaitena kim jnatena tavaruna:7.15
ati-visvasta-cittasya vasedeve sukhambudhau:13.62
atmaramas ca munayo nirgrantha apyurukrame:13.34
atyaharah prayasas ca prajalpo niyamagrahah:13.85
aula, baula, karttabhaja, neda, daravesa,sani:13.111
avaitam harinadvaitadacaryam bhaktisamsanat: 6.2
avaisnava mukhodgirnam putam harikathamrtam 2.39
avaisnavo guru na syad 1.17
avaisnavopadistena 1.54
avajananti mam mudha manusim tanum-asritam:7.112
avatara haya krsnera prakara:7.67
avatara hyasamkhyoya hareh sattva-nidhe-dvijah:7.75
avatara sabapurusera kala-amsa:7.33
avatara sara, gaura-avatara: 4.39
avatari krsna yaiche kare avatara:8.23
avidya karma-samjnanya trtiya saktir-isyate: 8.20
avidyayamantare vartamanah:12.23
avidyayamastare varttamanah, svayam dhirah:10.30

avidyayam bahudha vartamana:12.24

avismitam tam paripurna-kamam: 17.97
avismrtih krsna-padaravindayoh:13.40
ayam svastyayanah pantha-dvijater-13.51
ayi dina-dayardra-natha he mathuranatha: 18.23
asabandhah samut-kantha namagane sada rucih: 18.7
aslisya va padaratam pinasthu mam: 18.22
asramapasada hyete kalvasrama-vidamvanah: 15.49
asrupulakaveva cit-tadravalingamityapi na : 17.68
asucir-vapyanacaro manasa-papa-macaran:13.91
asuddhah sudra-kalpa hi brahmanah: 14.63
asvamedham gavalambham sannyasam pala-: 15.28
anurhyeya atmayam va ete sinitah punyam ca :10.9
amhah samhara-dakhila sakrdudayadeva: 17.13
bahih sutram tyajed-vidvan yogam: 14.77
bahu-janma kare yadi sravana-kirtana: 17.104
bahu-vakya-virodhena sandeho jayate yada:13.84
bahya, abhyantara, ihara dui ta' sadhana: 18.10
bahunam janmanam-ante jnanavan mam: 3.43
balagra-sata bhagasya satadha kalpitasya ca:10.8
barhayite te nayane naranam:13.136
bhagavad-bhakti-hinasya jatih sastram japas-: 3.77
bhagavat uru-vikramanghri-sakha 3.17
bhagavata ye na mane, se yavana sama 2.34
bhagavata, tulasi gangaya, bhaktajane 2.18
bhagavata-bharata-sastra agama purana: 4.14
bhagavata-sastre se bhaktir tattva kahe 2.19
bhagavate acintya isvara-buddhi y'ara 2.26
bhajanti ye yatha devan deva api tahaiva tan 3.53
bhaktavatara acaryo'dvaito yah sri sadasiva: 6.4
bhakti-misra-krta punye kona jivottama:7.85
bhakti-tattva prema kahe raye kari vakta: 4.26
bhakti-yoge bhakta paya yanhara darsana: 7.3
bhakti-yogena manasi samyak pranihite'male:10.18
bhaktirevainam nayati bhaktirevainam 13.8
bhaktistvayi sthiratara bhagavan yadi syad-:17.50
bhaktya sanataya bhaktya vibhraty utpulakam: 18.6
bharata bhumite haila manusya janma ya'ra: 17.115
bharah param pattkiritajustha-:13.135
bhasvan yathasma-sakalesu nijesu tejah:7.86
bhavad-vidha bhagavatas-tirthi-bhutah svayam:3.31
bhavisyam brahmavaivarttam markandeyam 2.40
bhayam dvitiya-bhinivesatah syad-:13.152
bhejur mukunda-padavim srutibhir-vimrgyam 3.69
bhukti mukti vanje yei kanha dunhara gati:12.53
bhrtakadhyapako yas ca bhrtakadhyapitas-tatha: 14.88
bhrtyasya-bhrtya iti mam smara lokanatha 3.36
bhumir-apo'nalo vayuh kham mano-buddhir eva: 8.9
bhutani bhagavaty-atmany-esu bhagavatottamah 3.9
bile bator-ukrama-vikraman ye na snvatah:13.134

brahma devanam prathamah sa-svabhuva 1.63

brahma tan'ra angakanti nirvisesa-prakase: 7.10
brahma, visnu, sivatan'ra "gunavatara":7.83
brahma, sivaajnakari bhakta-avatara:7.96
brahma-bhutah prasannatma na socati na : 13.1
brahma-tattvam na janati brahma-sutrena: 14.78
brahmacaryam tapah saucam santoso bhuta: 15.11
brahmavan-nirvikaram hi yatha visnus tathaiva :13.88
brahmana-ksatriya-visam sudranan ca parantapa: 14.12
brahmananam sahasrebhyah satrayaji visisate 3.41
brahmananam sahasrebhyah satrayaji visisyate: 14.105
brahmanah ksatriya vaisyah sudrah papa: 14.23
brahmano hi pratistaham amrtas avyayasya ca: 7.8
brahmanyataprasadas ca satyan ca ksatra- 14.9
brahmanda bhramite kona bhagyava jiva 1.10
brahmam padmam vaisnavansca saivam laingam: 2.40
brahmeti paramatmeti bhagavan iti sabdyate: 7.1
caitanya krsna-avatara prakata pramana: 4.14
caitanya lilamrta pura, krsna lila sukarpura, 1.12
caitanya na manile taiche daitya ta're jani: 4.35
caitanya nityanande nahi ei' saba vicara: 4.37
caitanya-simhera nabadipe avatara: 4.30
caitanyavatare bahe premarta-vanya: 4.38
caitanyera adi-bhakta nityananda-raya: 5.13
caksur unmilitam yena 1.37
cari varnasrami yadi krsna nahi bhaje: 14.18a
carijanera punah prthak tin tin murti:7.65
cariveda-upanisade yata kicchu haya 2.9
catur-varnyam maya srstham guna-karma: 14.16
caudda-bhuvanera guru caitanya gosani: 4.17
ceto darpana-marjanam bhava-maha-davagni: 17.49
channah kalau yad-abhavas tri-yugo 'tha sa tvam: 4.7
cic-chakti, mayasakti, jiva-sakti-nama: 8.4
daiva hy esa gunamayi mama maya duratyaya:13.142
daivam na tat syan na patis ca sa syat 1.43
daivena nah phalati divya-kisora-murtih: 17.50
damanam dandam yasya van-manah-kayanam: 15.30
dante nidhaya trnakam padayor-nipatya13.148
dasye khalu nimajjanti sarva eva hi bhaktayah:13.57
dasame dasamam laksyam-asritasraya-vigraham:7.32
danda-bhanga-lilaei parama gambhira: 15.55b
dehadhindrayavak ceto-dharma-kamartha:13.56
dehendriya prana-mano-dhiyam yo 3.12
devakosopajivi yah sa devalaka ucyate: 14.90
devarsi-bhutapta-nrnam pitrnam na kinkaro:13.68
devata-pratimam drsthva yatim caiva: 15.41
dhana-sisyadibhir-dvarair ya bhaktir: 17.110
dharma svanusthitah pumsam visvaksena:12.19
dharma-mulam hi bhagavan:17.1
dharma-vrata-tyagahutadi-sarva-subha-kriya-:17.72

dharmartha-kama-gatayah samaya-pratiksah:17.50
dharmasya hyapavargasya nartho'rthayopa:12.20
dharmah-projhita-kaitavo 'tra paramo:2.1
dhautatma purusah krsna-pada-mulam na:13.43
dhig janma nastrivrd-vidyam dhig bratam: 14.7
dhyanavasthita-tad-gatena manasa pasyanti:7.39
dhyayan krte jagan yajnais-tretayam dvapare:13.31
dhyayan krte yajan yajnais-tretayam dvapare: 17.11
divyam jnanam yato dadyat kuryat papasya 14.64
dugdha yena amlayoge dadhi-rupa dhare:7.89
dui bhagavata dvara diya bhaktirasa 2.23
dui bhai eka tanusamana-prakasa: 5.15
dui sthane bhagavata nama suni matra 2.21
durapa hyalpatapasah seva vaikuntha-vartmasu:13.155
durdaivam idrsam ihajani nanuragah: 17.44
durlabhah sad-gurur devi 1.48
durvara indriya kare visya-grahana:13.114
dusta mana! tumi kisera vaisnava? 3.24
duhsanga kahiye "kaitava" atmavancana:13.97
dva suparna sayuja sakhaya samanam vrksam:10.28
dva suparna yayuja sakhaya samanam vrksam :9.13
dvaite bhadrabhadra jnana saba manodharma:13.127
dvau bhuta-sargau loke'sminn daiva asura eva ca: 14.1
dvedha hi bhagavata-sampradaya-pravrttih.3.2
dvibhujah sarvada so'tra na kadacit caturbhujah:7.43
dvitiyam prapyanupurvaj-janmopanayanam : 15.5
dvividha "vibhava"alambana, uddipana:9.19
drstha sarvam samalokya jnanam samprapya: 2.47
dipa haite yaiche bahu dipera jalana:7.69
diparcireva hi dasantaramabhyupetya:7.95
ei bara karuna kara, vaisnava gosani 3.40
ei cari haite cabisa-murti-parakasa:7.63
ei mata caitanya-krsna purna bhagavan: 4.29
ei mata capalya karena saba sane: 4.36
ei rupa nama, karma-jnana-kanda-gata: 17.46
ei sakala raksasa "brahmana" nama matra: 14.29
eitaih karma-phalair-devi nyuna-jati: 14.67
eka "mahaprabhu," ara "prabhu"duijana: 6.9
eka bhagavata haya bhagavata-sastra 2.22
eka-krsna-nama kare sarva-papanasa: 17.105
ekam eva sac-cid-ananda-rasadi-rupam tattvam: 17.6
ekam eva tat parama-tattvam:11.7
ekasmad-isvaran-nityac-cetana-tadrsa mithah:10.21
ekavasadvidvasatha sikhi yajnopavitavan: 15.39
ekamsena sthito jagat:7.15
eko basi sarvabhutastaratma: 11.1
esva-santesu mudhesu shanditatma-sva-sadhusu:13.116
etadsri tava krpa bhagavan mamapi: 17.44
etan me samsayam deva vada bhutapate'nagha: 14.39
etan-nirvidyamananam-icchatam-akutobhayam: 17.42

etavad eva jijnasyam tattva-jijnasun-atmanah: 18.16

etavaj-janma-saphalyam dehinam iha dehisu: 17.111
etavan eva loke 'smin pumsam dharmah:17.3
etavan samkhya-yogabhyam sva-dharma:13.38
etavatalamabha nirharanaa pumsam: 17.25
etam sa asthaya paratma-nistha-:13.45
ete camsakalah pumsah krsnastu bhagavan svayam:7.25
evam ekam samkhyayogam vedaranakameva ca 2.45
evan ca satyadikam yadi: 14.37
evam bahudakadi-dharman uktva 15.3
evam brhad-vratadharo brahmano'gniriva jvalan: 15.10
evam gurupasanayaika-bhaktya 1.59
evam grhasayaksipta-hrdayo mudhirayam: 15.18
evam manah karma-vasah prayunkte:13.64
evam vipratvamagamadvitahavyo naradhipah: 14.50
evam vratah svapriya-nama-kirtya jatanurago: 15.57
evam vrtto gurukule vasedbhaga-vivarjitah: 15.9
esam vamsakramadeva devarcavrttito bhavet: 14.91
eso'nuratma cetasa veditavya:10.10
garbhadhan adibhir yuktas tatho panayanena ca: 14.83
gatasvarthamimam deham virakto mukta-: 15.26
gauranga nagara hena staqva nahi bale: 4.36
gaurangera du'ti pada, ya'ra dhana sampada,3.76
gayatrir arthe ei grantha-arambhana 2.8
ghrtacyam tasya putrastu rururnamodapadyata: 14.56
gopibhartuh pada-kamalayor-dasa-dasanudasah: 15.58
govindam adi purusam tam aham bhajami: 18.15
govindam adi purusam tam aham bhajami:7.90
govindam adi purusam tam aham bhajami:8.15
govindam adi purusam tamaham bhajami:7.95
govindam adi-purusam tam aham bhajami: 18.14
govindam adi-purusam tam aham bhajami:7.7
govindam adi-purusam tam aham bhajami:7.80
guravo bahavah santih 1.48
guror apy avaliptasya 1.49
guroravajna sruti-sastra-nindanam: 17.71
guru-krsna-prasade paya bhakti-lata-bija 1.10
guru-krsna-rupa hana sastrera pramane 1.31
guru-parampara-prapta 1.62
gurur na sa syat sva-jano na sa syat 1.43
gurus nara-matir yssya va naraki sah 1.56
gunadvalokavat:10.12
gunavatara, ara manvantaravatara:7.67
grhasthasya kriya-tyago vrata-tyago vatorapi: 15.48
grhasramojaghanato brahmacaryam hrdo mama: 15.2
grhita-visnudiksako visnu-pujaparo narah 3.1
grhitvap-indriyair-arthan yo na dvesthi na hrsyati 3.11
gita-nrtyani kurvita dvija-devadi tisthaye: 17.108
hanti nindati vai dvesthi vaisnavan-nabhi-: 17.82
hare krsna hare krsna krsna krsna hare hare: 17.31

hare krsna hare krsna krsna krsna hare hare: 17.38

hare krsna hare krsna krsna krsna hare hare: 17.40
hare krsnety-uccyaih sphuirta-rasano:17.29
hare krneti mantra-pratika-grahanam:17.30
hare rama hare rama rama rama hare hare: 17.31
hare rama hare rama rama rama hare hare: 17.38
hare-krsnetucchaih sphurita-rasano namaganana-:4.28
harer nama harer nama harer nama eva kevalam:13.36
hari-dasa kahena,yaicche suryera udaya: 17.64
haridasa-dvara nama-mahatmya-prakasa: 4.26
haripade mano yesam tebhyo nityam namo: 14.100
harir arhi nirgunah saksat purusah prakrtah parah:7.93
harir eva sadaradhyah sarva-devesvaresvarah:13.104
harir eva sadaradhyah sarvadevesvaresvarah:7.47
harir hi nirgunah saksat purusah prakrteh parah: 17.88
harih purata-sundara-dyuti-kadamba-sandipitah: 4.31
harimstvakam tattvam viddhi-siva-suresa-: 7.36
hasya, adbhuta, vira, karuna, raudra, vibhatsa,:9.4
he visno te tava nama cita cit-svarupam: 17.7
hena bhagavata kona duskrti padiya 2.19
hena krsna nama yadi laya bahuvara: 17.106
hena vaisnavera ninda kare yai jana: 17.78
hiranmayena patrena satyasyapihitam mukham: 7.5
hiranyagarbhera antaryamigarbhodakasayi:7.83
himsanrta-priya lubdhah sarva-karmopajivinah: 14.42
hladinya samvidaslisthah sac-cid-ananda isvarah:10.36
hladini sandhini samvit tvayeka sarva samsthitau: 8.17
hrdaye dharaye ye caitanya nityananda: 4.25
idam hi pumsas-tapasah srutasya va:13.32
idam jnanam upasritya mama sadharmyam agatah:10.23
ihara madhye mali-pache kona sakhagana: 6.12
itham nr-tiryag-rsi-deva-jhasavataraair: 4.7
itham parimrsan-mukto gahesvatithivadvasan: 15.15
itham satam brahma-sukhanu-bhutya, dasyam:9.10
iti jata-sunirvedah ksana-sangena sadhusu: 17.53
iti pumsarpita visnau bhaktis cen nava-laksana:13.17
istham dattam tapo japtam vrttam yac-catmanah :13.75
iva nistarila krsna-bhakti kari' dana: 6.7
isvara parama krsna, svayam bhagavan:7.27
isvarah paramah krsnah saccidananda-vigrahah:7.26
isvarah sarva-bhutanam hrd-dese'rjuna tisthati:7.14
isvare tadadhinesu balisesu dvisatsu ca 3.7
isvarera krpalesa haya ta' yahare:12.38
isvarera sakti haya trividha prakara: 8.21
isvarera sri vigraha sac-cid-anandakara:7.110
isvaro'ham aham bhogi siddho'ham balavan:14.4
isthe svarasiki ragah paramavisthata tavet:13.13
istheha davata yajnaih svarlokam yati yajnikah:12.14
isvarera tattva yena bujhane na yaya 2.19
jagai madhai haite muni se papistha: 5.11

jagat mataya nitai premera malasate: 5.9

jagrhe paurusam rupam bhagavan mahadadibhih:7.78
janana-maranadi-samsaranala 1.6
janasya krsnad-vimukhasya daivadadharmasilasya:3.52
janati tattvam bhagavan-mahimno na caya eko:7.105
janma karma ca me divyam evam yo vetti :7.98
janma sarthaka kari' kara para-upakara: 17.115
janmadyasya yato'nvayaditaratas carthesvabhijnah 7.23
janmaisvarya-sruta-sribhir edhamana madah17.43
japato harinamani sthane sata-gunadhikah: 17.27
jata-karmadibhir-yastu samkaraih samskrtah: 14.95,96
jata-sraddha mat-kathasu-nirvinnah sarva:13.77
jate namaparadhe tu pramade tu kathancana: 17.74
jatiratra mahasarpa manusyatve mahamate: 14.30
jaya jaya nityananda, nityananda-rama: 5.10
jayati jayati namananda-rupam murare-:17.20
jadakrtira paricaye nama yata: 17.45
jihvaikato'cyuta vikarsti mavi-trpta:13.122
jihvara lalase yei iti-uti dhaya:13.124
jnana-nistho virakto va mad bhakto va: 3.19
jnana-sannyasinah kecid-veda-sannyasino'pare: 15.25
jnana-svarupans ca hareradhinam sarira-yoga:10.35
jnanamanti tulatanca tulayam prema naiva: 17.14
jnanam paramatattvams ca janma-mrtyu: 2.46
jnanam vijnanam-astikyam brahma-karma: 14.13
jnane prayasam udapasya namanta eva:12.28
jnatva devam sarva-pasapahanih:10.32
jiva nitya krsna-dasa, taha bhuli' gela 1.7
jiva-tattva haya, nahe krsnera svarupa:7.88
jivan-mukta api punarvandhanam yanti: 12.32
jivan-muktah prapadyante kvacit samsara:12.33
jivanchavo bhagavatamghri-renun na jatu: 13.137
jive saksat nahi, tate guru caittya-rupe: 1.34
jivera nistara lagi' sutra kaila vyasa: 2.14
jivera "svarupa" haya krsnera "nityadasa":10.14
kabhu na vadhibe tomaya visaya-taranga: 17.114
kaivalayam narakayate tridasapur-akasa-puspayate 3.74
kalau yuge bhavisanti brahmanah sudra: 14.27
kalau yuge maha-mantrah sammato jivatarane: 17.32
kalah karlirbalina indriya-vairivargah:13.138
kaler dosa-nidhe rajan asti hy eko mahan gunah:17.9
kali-kale nama-rupe krsna avatara: 17.12
kali-kale nama-rupe krsna-avatara:13.37
kalo'sti dane yajne ca snane kalo'sti saj-jape: 17.23
kamadinam kati na katidha palita-durnidesas-:13.61
kamasya nendriya-pritir-labho jiveta yavata:12.21
kanta phute yei mukhe, sei mukhe yaya: 17.86
karma-sannyasi-nas-tvanye trividhah parikititah: 15.25
karmabhir-grhamedhiyair-istha mameva: 15.16
karmakarma vikarmeti vedavado na laukikah:12.9

karmana manasa vacatad eva matiman bhajet: 17.112

karmibhyas cadhiko yogi tasma yogi bhavarjuna
karmibhyah parito hareh priyataya vyaktim yayur:3.72
karpanya-doso-pahata-svabhavah:13.141
karnau pidhaya niriyat yad-kalpa ise: 17.83
kathanciddhanaikakamanaya yadi karmi vakta 2.37
katumlalavanatyusna-tiksna-ruksavidahinah:13.118
kasyah kuso grtsamada iti grtsamadadabhut: 14.59
kamsarirapi samsara-vasana baddha-srnkhalam:9.23
kecit svadehantar-hrdayavakase pradesa-matram7.19
kevala "svarupa-jnana" haya santa-rase:9.9
khanda khanda hai' deha yaya yadi prana: 17.59
kiba varni, kiba srami, kiba varnasrama hina 1.20
kiba vipra, kiba nyasi, sudra kene naya 1.19
kimva, donha na manina hao ta' pasanda: 5.16
kintu prabhor yah priya eva tasya 1.41
kim janmabhi-stribhirrveha saukra-savitra: 17.96
kim vidyaya parama-yoga-pathais ca kintai-:13.53
kleso'dhikataras-tesam-avyaktasakta-cetasam:12.27
kriyasaktan dig dig vikatatapaso dhik ca yamena 3.78
kukkurasya mukhad bhrastham tad annam patate:13.90
kulluka-bhatta-tikayo brahmanah kriya-rahita: 14.85
kutah punar-grnato nama tasya mahat-tamaikanta:8.1
kusthavyadhisamayuktah putradara-vivarjitah:13.89
kutumbesu na sajjeta na pramadyet kutumbyapi: 15.13
kvacin-nivarttateo'bhadrat kvacic-carati tat: 17.99
kvacit kadacidapi jivanaya nijavrttyartham 17.109
kvaham rajah prabhava isa! tamo'dhike'smin 3.64
ksantiravyartha kalatvam viraktirsmana sunyata: 18.7
ksatriyatvavagatesca uttaratra: 14. 48
ksiram yatha dadhi-vikara-visesa-yogat:7.90
krpa-sindhuh su-sampurnah 1.15
krpambudhhir yah para-duhkha-dukhi 1.21
krte yad dhyayato visnum tretayam yajato: 17.10
krte yad-dhyayato visnum tretayam yajato :13.29
krsi-goraksya-vanjyam vaisya-karma-svab 14.15
krsna bhuli' sei jiva anadi-bahir-mukha 1.8
krsna bhuli' yei jivaanadi-bhahir-mukha:10.31
krsna haite catur-mukha, haya krsna:1.66
krsna nahi mane ta'te daitya kari' mani: 4.35
krsna prema, krsna-bhakte maitri-acarana 3.8
krsna yadi krpa karena kona bhagyavane 1.36
krsna saucaparibhrasthaste dvijah sudratam gatah
krsna, guru-dvaya, bhakta, avatara, prakasa 1.30
krsna, gurudvaya, bhakta, avatara prakasa: 4.15
krsna-bahir-mukha haiya bhoga vancha kare 1.9
krsna-bhakti-rasa-svarupa sri bhagavata 2.2
krsna-bhakti-sudhapanad-deha-daihika: 13.145
krsna-mantra haite habe samsara-mocana: 17.16
krsna-nama dhare kata bala: 17.60

krsna-nama haite pabe krsnera carana: 17.16

krsna-nama kare aparadhera vicara: 17.102
krsna-nama nirantara yanhara vadane 3.22
krsna-nama," "krsna-svarupa"dui ta' "samana":17.107
krsna-varnam tvisa-'krsnam sangopangastra: 4.3
krsnatulya bhagavatavibhu, sarvasraya 2.17
krsnaya krsna-caitanya-namne gaura-tvise namah: 4.19
krsnayarpita-dehasya nirmamasya-pahankrteh:13.66
krsnaei dui varna sada yan'ra mukhe: 4.4
krsnaeka sarvasraya, krsnasarvadhama:7.33
krsnas ca krsna-bhaktas ca buddhairalambana: 9.20
krsne-svadhamopagate. dharma-jnanadibhih saha : 2.4
krsnera "tatastha sakti" bhedabheda-prakasa:10.14
krsnera anasta-sakti, ta'te tina pradhana:8.4
krsnera ei cari prabhava-vilasa:7.62
krsnera svarupa-vicara, suno, sanatana:7.44
krsnera ucchistha haya mahaprasada nama:13.86
krsnera sarire sarva-visvera visrama: 7.33
krsno'nyo yadu-sambhuto yah purnah so'styatah:7.42
kita janma hau yatha tuwa dasa 3.35
labdha-sudurlabham idam bahu sambhavante:12.2
laukiki vaidiki vapi yakriyakriyate mune:13.82
loka-dharma, veda-dharma, deha-dharma-karma:13.14
loke vyavayamisa-madya-sevanityastu jantor: 15.12
mac-citta mad-gata-prana bodhayantah: 12.54
mad-arthesvanga-cestha ca vacasa mad:13.60
madhura rase krsna-nistha, seva atisaya:9.17
madhura-madhuram-etan-mangalam : 17.41
maha-kula-prasuto 'pi 1.46
mahacintya bhagavata sarvasastre gaya 2.25
mahad-vicalanam nrnam grnam dinacetasam 3.50
mahan-prabhur vai purusah sattvasyesu: 4.1
mahanta-svabhava ei tarite pamara 3.51
mahat-sevam dvaram-ahur-vimuktes 3.27
mahavisnur-jagatkarta mayaya yah srjatyadah: 6.1
mahavisnura amsaadvaita gunadhama: 6.5
mahisi-vivahe haila bahuvidha murti:7.52
maj janmanah phalamidam madhu-kaitabhare 3.36
mallanam-asa-nirnram naravarah strinam smaro: 9.1
mamaham iti dehadau hitva mithyartha- 17.52
mamaivamso jivaloke jivabhutah sanatanah:10.2
mantratas-tatratas-chidram desa-kalar: 17.51
manusyanam sahasresu kascid yatati siddhaye 3.44
manye dhanabhi-jana-rupa-tapah srutaujas-: 17.98
markendeyo'mbarisas ca vasurvyaso vibhisnah 3.63
mata-pita yuvatayas tanaya vibhutih 3.61
matir na krsne paratah svato vamitho'bhipadyeta:13.92
matra svasra duhita va na viviktasano bhavet:13.112
matura-grehadhi-jananam dvitiyam: 14.72
mauna-vrata-sruta-tapo'dhyayanam svadharma-:13.130

mauna-vrata-sruta-tapo'dhyayanam svadharma 2.35

maya tatam idam sarvam jagad avyakta-murtina:11.5
maya-mugdha jivere nahi krsna-smrti-jnana 2.24
mayabhartajanda-sanghasrayangah: 5.4
mayadhyaksena prakrtih suyate sacaracaram: 8.13
mayadhyaksena prakrtih suyate sacaracaram:7.16
mayadhisa, "mayavasa"isvare jive bheda:10.17
mayasange vikare rudra bhinnabhinna rupa:7.88
mayatite vyapi-vaikuntha-loke: 53
mayavadi karma-nistha kutarkikagana: 4.23
mora arca-murti mata, tumi se dharani: 4.40
mui, mora bhakta, ara grantha-bhagavate 2.32
mukha-bahur-upadebhyah purusasyasamaih saha: 14.17
mukta api lilaya vigraham krtva bhagavantam: 10.38
muktanam api siddhanam narayana-parayanah 3.45
muktih svayam mukulitanjali sevate'sman: 17.50
mukunda-presthatve smara paramajasram nanu: 18.24
munayo vatavasanah sramana urdhvamanthinah:9.6
mukam karoti vacalam 1.11
na ca mat sthani bhutani pasa me yogam aisvaram:11.6
na ca sankarsano na srir-naivatmaca yatha bhavan 3.67
na caitadvidmo brahmanah smo: 14.32
na desa-niyamas tasmin na kala-niyamas-tatha: 17.24
na desa-niyamo rajan na kalaniyamas tatha: 17.22
na dhanam na janam na sundarim:13.158
na dharmam nadharamam sruti-gana: 1.40
na dharmam nadharmam sruti-gana: 18.24
na hyasmayani tirthani na deva-mrcchilamayah 3.38
na jayate mriyate va kadacin-:10.3
na kama-karma-bijanam yasya cetasi sambhavah 3.13
na karma-bandhanam janma vaisnavanams ca: 3.54
na martya buddhyasuyeta 1.28
na martya-buddhya-suyeta sarva-devamayo guruh: 15.6
na mayy-ekanta-bhaktanam guna-dosodbhava: 3.42
na me 'bhaktas caturvedi mad-bhaktah svapacah: 3.59
na me'bhaktas caturvedi mad-bhaktah: 14.102
na prema-gandho'sti darapi me harau:13.149
na sahayati mam yogo na samkhyam dharma :12.48
na tad-bhaktesu canyesu sa bhaktah prakrtah: 3.6
na tasya karyam karanans ca vidyate:8.2
na tasya karyam karanansca vidyate:7.20
na tatha me priyatama atmayonir na sankarah 3.67
na tatha me priyatamo brahma rudras ca parthiva 3.70
na tatra suryo bhati candra-tarakam: 7.4
na te viduh svartha-gatim hi visnum durasaya ye:13.93
na tu prahladasya grhe param brahma vasati, 3.65
na vai vaco na caksumsi na srotani na manamsityacaksate:10.25
na viseso'sti varnanam sarvam brahmam: 14.22
na yasya janma-karmabhyam na varnasrama: 3.14
na yasya svah para iti vittesv-atmani va bhida 3.15

na yat karma dharmaya na viragaya kalpate:12.18

na sisyan-anuvadhnita granthan naivab: 2.36
na sisyananubadhnita granthan naivabhyased: 13.101
na sudra bhavagad-bhakaste tu bhagavata matah: 14.76
nabhagadisthaputro dvau vaisyau: 14.49
nacared yastu vedoktam svayamajno 'jitendriyah:12.11
naham vande tava caranayor-dvandvam:13.55
naham vipro na ca narapatir napi vaisyo 15.58
nainam chindanti sastrani nainam dahati: 10.4
naiskarmyam-apy-acyuta-bhava-varjitam:12.17
naitat samacarej-jatu manasapi hyanisvarah: 18.19
naivarhaty abhidhatam vai tvam akincana: 17.43
naivedyam jagadisasya annapanadikans ca yat:13.87
naivopayanty apacitim kavayas tavesa 1.35
naisam matis-tavad-urukramanghrim:13.156
nama cintamanih krsnas caitanya-rasa-vigraha 17.5
nama vina kali-kale nahi ara dharma: 17.12
nama," "vigraha," "svarupa"tina eka-rupa: 17.107
nama," "vigraha," "svarupa"tina eka-rupa:7.111
nama-lila-gunadinam-uccair-bhasa tu kirtanam:13.26
nama-sankirtana-prayam visuddham bhaktimacara
namaikam yasya vaci smarana-pathagabham: 17.65
namaksara" bahiraya bate nama kabhu naya: 17.55
namanyanantasya hatatrapah pathan: 17.26
namaparadha-yuktani namanyeva hares-: 17.75
namaskaram na kuryacced-upavasena suddhyati
namah praman-mulaya kavaye sastrayonaye: 17.92
namera ye mukhya-phala krsna-prema-dhana: 17.46
namnamakari bahudha nija-sarva-saktis: 17.44
namno balad yasya hi papa-buddhir: 17.71
namo maha-vadanyaya krsna-prema-pradaya te: 4.19
nanuvrajati yo mohadavrajantam jagadisvaram:12.34
narayanas tvam na hi sarva-dehinam:7.35
narayanongam nara-bhu-jalayanat-:7.35
nayam atma pravacanena labhyo 1.5
nayam-atma-pravacanena labhyo na medhaya:12.36
nayana bhariya dekcho dasera prabhava 3.34
nayanam galad asru-dharaya vadanam gadgada: 18.2
nascarsametad yada satsu sarvada 17.76
nigama-kalpataror galitam phalam 2.3
nijamsa-kalaya krsna tamo-guna angikari':7.87
nijendriyamanah-kayacestharupahna viddhitam:13.27
nikhila-sruit-mauli-ratna-mala-:17.4
nindaka pasandi yata paduya adhama: 4.23
nindam kurvanti ye mudha vaisnavanam 17.81
nirantara kahe, siva"muni krsna-dasa":7.30
nirveda-harsaditetrisa "vycari":9.25
nirvinnanam jnanayogo nyasimamiha karmasu:12.4
niskama haiyakare ye krsna-bhajana:12.45
niskincanasya bhagavan-bhajanon-mukhasya:13.98

nitai-pada-kamala, koti candra su-sitala 1.61

nitya-baddha"krsna-haite nitya-bahirmukha:10.13
nityamukta,srinitya krsna-carane unmukha:10.13
nityananda-avadhuta sabate agala: 5.14
nityo nityanam cetanas-cetananam:10.20
nivrtta-tarsair-upagiyamanad-bhavausadac:13.21
no diksam na ca sat-kriyam na ca purascaryam: 17.15
noddhavo'nvapi mannyuno yad guno-narditah: 3.68
nr-deham adyam sulabham sudurlabham 1.55
nrsimho vamano ramo ramo ramah krsno:7.70
nica jati nahe krsna-bhajane ayogya 3.60
om amrtarupa ca:13.9
om asya jananto nama cid-viviktan mahante : 17.7a
om tad visno paramam padam sada pasanti suraya:7.21
om yal labdha puman siddho :13.10
om yat prapya na kincit vanchati na socati :13.11
padasevayam padasabdo bhakyaiva nirdisthah.13.44
padau yadiyau prathamadvitiyau trtiyaturyau:2.20
palanatha svamsa visnu-rupe avatara:7.94
pancaratrasya krtsnasya vakta tu bhagavan:2.49
parama-isvara-krsna sarva-sastre kaya:7.33
paramartha-gurvasrayo: 1.53
paramatma yinho, tinto krsnera eka amsa:7.18
parasparanukathanam pavanam bhagavad yasah: 18.5
parasya saktir-vividhaiva sruyate:7.20
parasya saktir-vividhaive-sruyate:8.2
paratma tasyamso jagadanugato visvajanakah:7.36
param bhavam-ajananto mama bhuta-7.112
param srimat-padambhoja-sada-sangaty-apeksaya:13.35
paricarya-yaso-lipsuh sisyad gurur na hi 1.47
paricaryatmakam karma sudrasyapi svabhavajam: 14.15
paroksavado vedo 'yam balanamanusasanam:12.10
partitranaya sadhunam vinasaya ca duskrtam:7.73
parsada-tanu-nama-karmarabdam nityatvam::10.39
patrapatra-vicara nahi, nahi sthanasthana: 4.22
patram puspam phalam toyam yo me bhaktya :13.50
pasu-paksi-kita-adi balite na pare: 17.28
pandityante isvara-tattva-jnana kabhu nahe:7.107
pibanti ye bhagavata atmanahsatam kathamrtam:13.23
pibata bhagavatam rasamalayam 2.3
piteva putram karuno nodvejayati yo janam:13.105
pisaci paile yena mati-chhanna haya 1.9
plava hyete adrdha yajnarupa:12.22
prabhava, vaibhava-rupe dvividha prakase:7.51
prabhava-vilasavasudeva,sankarsana:7.58
prabhu bale,vaisnava nindaye yei jana: 17.80
prabhu kahe, vaisnava deha prakrta kabhu naya:13.147
prabhu kahe, yanra mukhe suni eka bara 3.21
prabhu kahe,"sadhu" ei bhiksuka-vacana: 15.37
prabhu kahe,sadhu ei bhiksuka-vacana:13.46

pracara karena keha, na karena acara: 17.113

prakasasya ca vagindro babhuva jayatam barah: 14.55
prakrtim svamadhisthaya sambhavamy:7.101
prakrtim svamavasthabhya visrjami punah punah: 8.12
pramanera madhye sruti-pramana pradhana:19.5
prapancikataya buddhya hari-sambandhi:13.106
prathame ta' ekamata acaryera gana: 6.11
pratyaksancanumananca sastranca vividhagamam: 19.2
pratyakse'ntarbhaved yasmad-aitihyam tena: 19.3
prayasah pundarikaksa yunjanto yogino manah:12.42
prayascittani cinani narayana-paranmukham: 17.94
prayen veda tad idam na mahajano'yam: 17.93
pranaikadhina-vrttitvad vagadeh pranatah yatha:10.24
prannam upakaraya yadeveha paratra ca: 17.112
prema-maitri-krpopeksa yah karoti sa madhyamah 3.7
prema-pracarana ara pasandadalana: 5.8
premadi sthayibhava samagri milane:9.18
premamaya bhagavatakrsnera sri anga 2.19
premanjana-cchurita-bhakti-vilocanena: 18.14
proktena bhakti-yogena bhajato mahasakrn13.79
pukkasah svapco vapi ye canye mleccha-jatayah: 14.101
punas ca yacamanaya jata-rupamadat prabhuh:13.108
punah krsna caturvyuha laina purva-rupe:7.64
purovamsam prarvaksyami jato'si bharata: 14.58
purusavatara eka, lilavatara ara:7.67
putradaraptavandunam sangamah: 15.14
putro grtsamadasyapi sucetaabhavad-dvijah: 14.52
purve yaiche kaila sarva-visera srjana: 6.6
purve yena jarasandha adi rajagana: 4.35
purnananda citsvarupa jagannatha-raya:7.113
purnasadaisvarya caitanya svayam bhagavan:7.113
pusann akarye yama surya prajapatya-vyuha-rasmin: 7.6
radhapurna-sakti, krsnapurna-saktiman: 8.22
rahuganaitat tapasa na yati na cejyaya : 13.154
rajas tamas ca sattvena sattvancopasamena ca: 17.89
rajobhih samasamkhyatah parthivair-iha jantavah 3.45
raktavastra "vaisnavera" parite na yuyaya: 15.56
raksasam kalimasritya jayante brahmayonisu: 14.28
ramya kacid-upasana vraja-vadhu-vargena ya 4.41
rasenot-krsyate krsna-rupamesa rasasthitih: 9.2
raso vai sah. rasam hyevayam labdhanandi bhavati.:9.2
ratrams ca jnanavacanam jnanam pancavidham :2.44
rg-yajuh-samatharvansca bharatam pancaratrakam 2.43
rte'rtham yat pratiyeta na pratiyeta catmani: 8.14
rte'rtham yat pratiyeta na pratiyeta catmani:11.2
sa brahma-vidyam sarva-vidya-pratistham 1.63
sa brahmacari virprarsih sriman grtsamado'bhavam
sa brahmakah rudrasca sendra seva maharsibhih:10.15
sa caitanyah kim me punarapi drsoryasyati : 17.29
sa hovaca yajnavalkyah. brahmacaryam: 15.1

sa paranuraktirisvare:13.5
sa vai pumsam paro dharmo yato bhakti: 15.45
sa visvakrd visvavidatma-yonih,jnah kalakalo: 8.8
sabe purusartha 'bhakti' bhagavate haya 2.16
sac-cit-anandamaya krsnera svarupa: 8.18
sacchratriyakule jato akriyo naiva pujitah: 14.60
sada hrdaya-kandare sphuratu vah sacinandanah: 4.31
sadati san-nikrsthatvat mamatadhikato hareh 3.66
sadhana-bhakti haite haya "rati-"r udaya: 18.13
sadhavo hrdayam mahyam sadhunam hrdayas: 3.30
sadhu-sastra-krpaya yadi krsnonmukha haya:10.33
sadhubhir grasta hrdayo bhaktair-bhakta-jana: 3.2
sadhunam samacittanam sutaram mat-krtatmanam 3.37
sadhusanga-krpakimva krsnera krpaya:13.96
sahaje nirmala ei "brahmana"-hrdaya: 14.38
sahasra-patram kamalam gokulakhyam mahat:7.81
sahasra-sakhadhyayi ca 1.46
sakala janme pita-mata sabe paya 1.44
sakala vaisnava suna kari' ekamana: 4.15
saksad haritvena samasta sastrair 1.41
sakrd-uccaritam yena harir-ityaksar-advayam:13.30
sakrt pranami krsnasya matuh stanyam: 14.99
samane vrkse puruso nimagnohyanisya socati 10.29
samarpayitum-unnatojjvala-rasam sva-bhakti: 4.31
sampratan ca mato me'si brahmano natra: 14.40
sanatanam tam prabhum asrayami 1.21
sannasira dharma,nahe sannyasa karina: 15.50
sannyasa-krcchamah santo nistha-santi-parayanah: 4.8
sannyasi haiya niravadhi "narayana": 15.44
sannyasi panditaganera karite garvanasa: 4.26
sarabhutams ca sarvesam vedanam: 2.48
sarva sarvasva patyani janayanti sada narah: 14.31
sarva-bhaksyaratirnityam sarva-karmakaro 'sucih: 14.43
sarva-dharma partiyajya mamekam saranam vraja:13.69
sarva-vedanta saram hi sri bhagavatam-isyate 2.15
sarva-vedanta-vit-kotya visnu-bhakto visisyate 3.41
sarva-vedanta-vit-kotya visnu-bhakto visisyate: 14.105
sarva-vedetihasanam saram saram samuddhrtam 2.13
sarva-yajna haite krsna-nama sara: 4.20
sarvabhauma balen, "asrame bada tumi: 15.43
sarvabhauma-sange tomara "kalusu" kaila ksaya: 17.54
sarvabhutesu yah pasyed-bhagavad-bhavam: 3.9
sarvaisvarya-purna yanra golokanityadhama:7.44
sarvasya caham hrdi san-nivistho mattah smrtir: 7.24
sarvatma-snapanam param vijayate sri krsna: 17.49
sarvato manaso-sangam-adau sangansca sadhusu:13.70
sarvatratmesvarambiksam kaivalyamaniketatam:13.72
sarvam khalv idam brahma taj-jvalaniti sata upasita:9.5
sarvo'yam brahmano loke vrttena tu vidiyate: 14.69
sarvopadhi-vinirmuktam tat-paratvena nirmalam:13.7

satattvato'nyatha pratha vikara ityudiritah:11.10

satam ninda namnah parama-paradham vitanute: 17.69
satam prasangam mama virya-samvido:13.158
sattvikesu ca kalpesu mahatmyamadhikam hareh 2.42
satyam saucam daya maunam buddhih srir hrir:13.115
saukhyancasya madanubhavatah kidrsam veti :4.32
saundarye kama-kotih sakala-jana samahladane: 4.18
savitram prajapatyan ca brahmancatha brhat : 15.3
sayam pratarupaniya bhaiksyam tasmai nivedayet: 15.7
sankarsana karanatoyasayi: 5.2
sankarsana-matsyadikadui bheda tan 'ra:7.66
sanketyam parihasyam va stobham helanam: 17.61
sankirtana-pravartaka sri krsna caitanya: 4.20
samsarera para hai' bhaktira sagare: 5.12
samsarera para haiya bhaktira sagare 1.60
sat-karma nipuno vipro 1.17
sei krsna avatari vrajendra-kumara: 4.13
sei krsna avatirnacaitanya-isvara:7.30
sei radha-bhava laina caitanya-avatara: 4.33
sei saba guna haya vaisnava-laksana 3.25
sei se parama bandhu, sei pita-mata 1.44
sei vapu bhinnabhase kicchu bhinnakara:7.56
sei vapu, sei akrti prthak yadi bhase:7.53
sei vibbhinamsa jivadui ta' prakara:10.13
seva sadhaka-rupena siddha-rupena catra hi: 18.9
sevon-mukhe hi jihvadau svayam eva: 17.56
siddhanta-tas-tva-bhedo'pi sri krsna-svarupapayoh:9.21
siddhanta-tas-tva-bhedo'pi srisa-krsna-svarupayoh:7.34
smarantah smarayastas ca mitho'ghaugha-haram: 18.6
snehad va lobhato vapi 1.50
sthavara jangama dekhe, na dekhe ta'ra murti 3.10
stri-vrddha-balaka-yuva sakali dubaya: 4.21
sudurlabhah prasantatma kotisvapi mahamune 3.45
sukla, rakta, krsna, pitakrame cari varna: 4.6
surarse vihita sastre harimuddisa ya kriya:13.14
suvarna-varna hemango varangas-candanangadi: 4.8
sva-dharma-nisthah sata-janmabhih puman 3.33
sva-sukhanibhrta-cetatad-vyudas-tayabhavo-:12.39
svabhavika krsnera tina prakara sakti haya: 8.5
svadharme nidhanam sreyah paradharmo: 12.8
svadyo yenadbhuta-madhurima kidrso va madiyah:4.32
svarga, moksa krsna-bhakta "naraka" kari' mane:9.8
svarupa-sakti-rupe tan'ra haya avasthana:7.22
svayambhur naradah sambhuh kumarah kapilo: 3.62
svayasta-samyatisayastryadhisah svarajya:18.4
svayasta-samyatisayas-tryadhisah svarajya: 8.19
svayam bhagavan krsna, krsna sarvasraya:7.33
svayam bhagavan krsnasarva-avatamsa:7.33
svayam bhagavanera karma nahe bhara-harana:7.74
svayam brahmani niksaptan jatan eva hi: 14.66

svayam nihsreyasam vidvan na vaktyajnaya12.13

svayam rupah kada mahyam 1.38
svayam-bhagavan krsna, govinda "para" nama:7.44
svayam-rupa tad-ekatma-rupa, avesa nama:7.49
svayam-rupa," "svayam-prakasa,"dui rupe:7.50
svayam-rupera gopavesa, gopa abhimana:7.55
svayam-rupeeka "krsna" braje gopa-murti:7.50
svamsa-vibhinnamsa-rupe haina vistara:10.1
sve sve 'dhikare ya nisthasa gunah parikirtitah:12.7
syad-drdhayam ratih premna prodyan sneha:18.11
syat krsna-nama-caritadi-sitapyavidya-:17.58
srjami tan-niyukto'ham haro harati tad-vasah:7.97
srsthi-hetu yei murti prapance avatare:7.77
srsthi-sthiti-pralaya-sadhana-saktir-eka: 8.15
suryamsu kirana yena agni-jalaya: 8.5
sabda brahmani-nisnato 1.45
saci-sunum nandisvara-pati-statve guru-varam 1.40
saili darumayi lauhi lepya lekhya ca saikati:7.114
samo damas-tapah saucam ksantir-arjavam: 14.13
samo damas-tapah saucam santosah kantir: 14.8
samo man-nisthata-buddherdama indriyasam: 9.7
santa, dasya, sakhya, vatsalya, madhura-rasa naya:9.3
santera guna, dasera sevanasakhye dui haya:9.15
sarana laina kare krsne ama-sarpana:13.146
sastra padaiya sabe ei karma kare 2.33
sastroktaya prabalaya tat-tan-maryadayanvita:13.12
saucam papastitiksans ca maunam sadhyaam: 13.71
sauryam tejo dhrtir-daksyam yuddhe capy : 14.14
sankha-cakra-dyurddha pundra: 3.3
sikhi yajnopaviti syat tridandi sa-kamandaluh: 15.38
siksa guruke ta' jani krsnera svarupa 1.33
sivasya sri visnorya iha guna-namai sakalam: 17.70
sivamaya-sakti-sangi, tamo-gunavesa:7.91
sivah saktiyutah sasvat trilingo guna-samvrtah:7.92
sivah saktiyutah sasvat trilingo gunasamvrtah: 17.87
sna yonir napi samskaro na srutam na: 14.68
soka-maryadibhir-bhavair-akrantam yasya: 13.103
sraddhavan jana haya bhakti-adhikari: 3.20
sraddham bhagavate sastre'nindam anyatra 17.91
sraddham bhagavate satre'nindamanyatra capi hi:13.73
sramas tasya srama phalo 1.45
sravastasya sutascarsih sravasascabhavattamah: 14.54
sravanayapi bahubhir yo na labhyah 1.13
sravanam kirtanam dhyana-padasevanam: 13.58
sravanam kirtanam dhyanam harer-adbhuta:13.74
sravanam kirtanam visnoh smaranam 13.16
sreyan svadharmo vigunah paradharmat:12.8
sreyas ca preyas ca manusyameta-:12.1
sreyah kairava-candrika vitaranam vidya 17.49
sreyah-srtim bhaktim udasya te vibho:12.29

srotavyah kirtitavyas ca smarttavyo bhagavan 17.100

srutam-apy-aupanisadam dure hari-kathamrtat: 17.17
srutasya pumsam sucir-asramasya:13.33
srutih pratyaksamaitihyam anumanam 19.1
srutvapi nama-mahatmyam yah pritirahito'dhamah:17.73
sri balarama-gosani mula-sankarsana: 5.7
sri caitanya mahaprabhor-matam-idam tatradaro4.41
sri caitanya mano 'bhistam 1.38
sri caitanya prabhum vande balo'pi yad-anugrahat: 4.24
sri guru carana padma, kevala bhakati sadma, 1.39
sri krsna caitanya ara prabhu nityananda: 4.27
sri radhayah pranaya-mahima kidrso vanayaiva-:4.32
sri sutra-karena krto vibhedo:10.26
sri visnoh sravane pariksidabhavad:13.18
sri-krsna-brahma-devarsi-badarayana-sanjnakan 1.65
sridhara-svami-prasade bhagavata jani 2.31
sridharanugata kara bhagavata-vyakhyana 2.31
srimad-bhagavatam pramanam-amalam prema:4.41
srimad-bhagavatam puranam-amalam yad: 2.6
srimad-bhagavate mahamuni-krte kim: 2.1
suddha-bhaktah sri-guro sri sivasya ca: 1.42
suddha-sattva-visesatma prema suryamsu-: 18.1
suklo-raktas-tatha-pita idanim krsnatam gatah: 4.5
sunyayitam jagat sarvam govinda virahena me: 18.20
sutiya acchinu ksira-sagara-bhitare: 4.11
susruyamana acaryam sadopasita nicavat:15.8
sva-vid-varahosthrakharaih samtutah: 13.133
srnvatah saddhaya nityam grnatas ca:13.25
srnvatam svakathah krsnah punya-sravana:13.24
sudranam supakari ca yo harernama-vikriyi : 2.38
sudre caitad-bhavel-laksamam dvije tac ca na : 14.34
sulapani-sama yadi vaisnavere ninde: 17.79
ta vam vastunyusmasi gamadhyai yatra gavo:7.99
ta'ra madhye "sthavara," "jangama" dui bheda 3.46
ta'ra madhye sarva-srestha nama-sankirtana: 17.103
tac-ca nama-rupa-guna-lilamaya-sabdanam :13.22
tad brahma niskalam-anantam-asesa-bhutam:7.7
tad evam diksatah parastad eva tasya: 14.71
tad viddhi pranipatena 1.58
tad vijnanartham sa gurum evabhigacchet : 1.1
tad-asmasaram hrdayam vatedam yad: 17.67
tad-bhavadyah samajani saci-garbha-sindhau:4.32
tad-ekatma-rupe "vilasa," "svamsa,"dui bheda:7.57
taj-janma tani karmani tadayustan-mano vacah: 17.95
tam acaryam pracaksate: 1.22
tam eva dhiro vijnaya prajnam kurvita: 14.94
tan aham dvisatah kruran samsaresu naradhaman: 14.5
tan vai hya sad vrttibhir-iksbhirye parahrtantar: 3.48
tan're "nirvisesa" kahi, cicchakti na mani: 7.12
tan-mayi yabaved-bhaktih satra ragatmikodita

tanhara angera suddha-kirana-mandala: 7.11

tanra abhipryaya dasya tari mukhe kahe:10.27
tapadi-panca-samskai navejyakarma-karakah 3.5
tapastu tapaih prapatastu parvata-:17.2
tapasvibhyo'dhiko yogi jnanito'pi mato'dhikah:12.46
tapah pundram tatha nama mantro yagasca: 3.4
taravah kim na jivanti bhastrah kim sa: 13.132
tarkapratisthanat:7.104
tasmad gurum prapadyeta 1.14
tasmad-atmajnam hyarcared-bhutikamah:13.153
tasmat sarvatmana ragan harih sarvatra sarvada: 17.100
tasmat sarvatmana rajan harih sarvatra sarvada:13.19
tasmin gurau sa-sisye tu 1.50
tasya grtsamadah putro rupenendra ivaparah: 14.51
tasya va etasya purusasya dve eva sthane bhavata:10.16
tat-pada-padma-pravanaih kaya-manasa-bhastaih:13.52
tat-te'nukampam susamiksamano:13.54
tate krsna bhaje kare gurura sevana 1.10
tatha na te madhava tavakah kvacid:12.31
tato bhajeta mam pritah sraddhalu-drdha:13.78
tato duhsangam-utsrjya satsu sajjeta buddhiman:13.95
tatra jnana-viraga-bhakti-sahitam: 2.6
tatra paramahamsa nama samvartakaruni: 15.33
tatrarpita niyamitah smarane na kalah: 17.44
tattva yena isvarera jjalita jjalana:10.7
tav ubhau narakam ghoram 1.51
tava kathamrtam tapta-jivanam kavibhiriditam:13.20
tavad-bhayam dravina-deha-suhrn-nimittam:13.140
tavad-brahma-katha vimukti-padavi tavan: 3.80
tavaj-jitendriyo na syad-vijitanyendriyah puman:13.123
tavat karmani kuvirta na nirvidyate yavata:12.6
tavat sa maudate svarge yavat punyam samapyate:12.15
tam nirvyajam bhaja guna-nidhe pavanam: 17.62
te dhyana-yoganugata apasyan devatma-saktim:8.6
te tam bhukta svargalokam visalam:12.16
tenaiva hetu-bhutane vayam jata mahesvari:7.31
tesam satata-yuktanam bhajatam priti-purvakam:12.50
thakura-vaisnava-pada, avanira susampada,3.39
tika nrnam sarvesam eva dvijatvam "viprata": 14.65a
tina khanda kari' danda dilabhasaiya: 15.55a
tretayuga maha-bhaga pranan me hrdayat trayi: 14.20
tribhuvana-vibhava-hetave'py akuntha 3.16
tridanda-bhrd-yo hi prthak samacarecchanaih: 15.35
tridandam-eti-niksipya sarva-bhutesu manavah: 15.34
trivrt sotram savitram daiksamiti trigunitam : 14.73
tulasya-svakhadhatryadi-pujanam dhamanisthata:13.83
tulayama lavenapi na svargam na punarbhavam:13.151
tunde tandavini ratim vitanute tundavali-: 17.48
tvak-smasruromanakhakesa-pinaddhamantar: 15.19
tvam silarupacaritaih paraprakrsthaih:7.108

tyakta deham punar-janma naiti mameti so'rjuna:7.98

tyakta-vedastvanacarah sa vai sudra iti smrtah
trnad api sunicena taror iva sahisnuna: 17.57
tirthasramavanaranya-giri-parvata-sagarah: 15.40
uchalila premavanya caudike vedaya: 4.21
ullamgha-trividha-sima-samatisayi:7.109
upadeksyanti te jnanam 1.58
upaniya tu yah ssyam 1.22
urdha pundram rjum saumyam sacihnam: 14.98
utpatha-pratipannasya 1.49
utsahan-niscayad-dhairya tat-tat-karma13.76
uttisthata jasrata prapya varan nibodhata 1.3
uvaha krsno bhavagan sri damanam parajitah:9.14
va bhattacarya, cakravarti, misra saba 2.33
vaco vegam manasah krodha vegam 1.16
vaco-vegam manasa krodha-vegam: 15.31
vadanti tat tattva-vidas-tattvam yaj jnanam: 7.1
vag-dando'tha mano-dandah kaya-danda-: 15.29
vahni-surya-brahmanebhyas-tejiyan vaisnavah: 3.56
vaibhava-prakasa krsnerasri balarama:7.54
vaibhava-prakase ara prabhava-vilase:7.60
vaidhi bhaktiriyam kaiscin-maryadamarga ucyate: 13.12
vaikhanasa valikhilyau-dumbharah phenapa vane: 15.4
vaikuntha-nama-grahanam-asesagha-haram: 17.61
vairagya-yug bhakti-rasam prayatnair 1.21
vaite jayante naivaite mriyante naiyamavandho:7.71
vaisnava-pasa bhagavata kara adhyayana 2.29
vaisnava-vidvesi cet parityajya eva 1.52
vaisnavanam sahasrebhyah ekantyeko visisyate 3.41
vaisnavanindasavane 'pi dosa uktah":17.84
vaisnavam naradiyansca tatha bhagavatam :2.41
vaisnavera bhakti ei dekhana saksat:15.42
vanaprasthasamapadesvabhiksnam 15.23
vanam ca sattviko vaso gramo rajasa ucyate: 15.24
vande gurun isa-bhaktan 1.29
vapera dhana acche jane, dhana nahi paya:12.49
vapuradisu yo'pi ko'pi va:13.67
varam hutavahajala-panjarantar-vyavasthitih:13.100
varnasramacaravata purusena parah puman: 14.2
varnasramacaravata purusena parah puman:13.3
vastuno'mso jivah vastunah saktirmaya ca : 10.37
vasudevah sarvam iti sa mahatma sudurlabhah 3.43
vasudevah sankarsanah pradyumno:7.70
vatsalya santera guna, dasyera sevana:9.16
vayopa-bhukta-srg-gandha-vaso'lankara-carcitah:9.11
veda-dharma kari' kare visnura pujana: 4.35
veda-nindakaras caiva dyutacaurya karas tatha: 14.25
vedair-vihinas ca pathanti sastram sastrena:13.129
vedais ca sarvair aham eva vedyo vedanta-krt: 7.24
vede ramayane caiva purane bharate tatha:17.8

vedoktam eva kurvano nihsango'rpitam isvare:12.12

vidhina devadevesah sankha-cakra-dharo harih:13.48
vidya-vinaya sampanne brahmane gavi hastini 3.26
vihavasya tu putrastu vita-tasya catmajah: 14.53
vilajjamanaya yasya sthatumiksapathe'muya: 8.16
vipra kahe, murkha ami sabdartha na jani 2.30
vipra ksatriya vaisas ca 1.18
vipra veda-vihinas ca pratigraha-parayanah: 14.24
vipra-ksatriya-vita-sudra mukha-vahurupadajah: 14.21
viprad-dvisad guna yutad aravaindanabha- 3.57
viprah samskara-yukto na nityam 14.81
virata vyasthi-jivera tinho antaryami:7.84
visrjati hrdayam na yasya saksad-dharir 3.18
visaya vinivarttante niraharasya dehinah:13.81
visayan dhyayatas-cittam visayesu visajjate:13.39
visthabhyaham idam krtsnam
visnor-mayam-idam pasyan sa vai: 3.12
visnorayam yato hyasit tasmad-vaisnava ucyate: 14.97
visnostu trini rupani purusakhyanyatho viduh:7.76
visnu-saktih para prokta kstretrajnakhya: 8.20
visnur-mahan sa iha yasya kalaviseso:7.80
visnuraradhate pantha nanyat tat-tosa-karanam: 14.2
visvaso mitravrttis ca sakhyam dvividhim-iritiam:13.63
vraje gopa-tava ramera pure ksatriya-bhavana:7.59
vraje ye vihare purve krsna-balarama: 4.27
vyalalayadrumavai te'pyariktakhilasampadah: 15.22
vyasera-sutrete kahe parinamavada: 11.9
vyatitya bhavanavartma yascamatkara: 18.17
vyavaharika-gurvadi parityagenapi kartavyah 1.53
vyanjite bhagavat-tattve brahma ca vyajyate:7.13
vrndavanam partiyajya sa kvacit naiva gacchati: 7.42
vrndavane kim api gulma-latausadhinam 3.69
vrtyartham brahmanah kecit mahakapata 14.26
ya dustyajam svajanam arya-pathans ca hitva 3.69
ya etad aksaram gargi viditvyasmal-lokat praiti sa : 14.93
ya esam purusam saksad-atma-prabhavam: 14.18
yac-chaucanihsrtasarit-pravarodakena:7.38
yad advaitam brahmopanisadi tad-apy-asya: 4.16
yad yad acarati sestas 1.24
yad-abhaso'pyudyan kavalita-bhavadhvanta: 17.63
yad-brahma-saksat-krti-nisthayapi vinasamayati: 17.18
yada pasyah pasyate rukma-varnam kartaram isam 4.2
yada yada hi dharmasya glanir-bhavati bharata:7.72
yada yasanugrhnati bhagavan-atma-bhavitah: 15.51
yadavadhi mama cetah krsna-padaravinde:13.113
yadi hari-smarane sarasam manah yadi vilasa 18.18
yadi vaisnava-aparadha uthe hati mata:13.125
yadyapanya bhaktih kalau kartavya :13.41
yadyapi amara gurucaitanyera dasa 1.31
yadyapi pratyaksanumana-sabdaryo:19.4

yadrcchaya mat kathadau jatasraddhastu yah:12.5

yaha bhagavata pada vaisnavera sthane 2.28
yaih svadehah smrto'natma martyo vit-krmi: 15.47
yajnarthat karmanno'nyatra loko'yam karma:13.4
yamadibhir-yoga-pathaih kama-lobha-hato:12.40
yan martya-lilaupayikam svayoga-mayavalm:18.3
yan nama-sruti-matrena puman bhavati: 3.32
yan'ra bhagavatta haite anyera bhagavatta:7.29
yan'ra bhagavatta haite anyera bhagavatta:7.68
yan-maithunadi-grhamedhi-sukham hi tuccham:13.117
yanhara darasane mukhe aise "krsna-nama" 3.23
yanti deva-vrata devan pitrn yanti pitr-vratah:12.52
yara bheda acche tara nasa bhalamate
yare dekha, tare kaha "krsna"upadesa: 17.114
yas-tvasaktamatirgehe putravittaisanaturah: 15.17
yastu sudro dame satye darhme ca satatothitah: 14.41
yasya brahmeti samjnam kvacidapi nigame:7.9
yasya deve para bhaktir 1.4
yasya prabha prabhavato jagadandakoti-7.7
yasya saksad bhagavati 1.57
yasya saksad-bhagavati jnanaprade gurau: 17.90
yasya tasya kule jato gunavaneva tairgunaih: 14.62
yasya yal laksanam proktam pumso: 14.35
yasyaikanihsvasita-kalam-athavalambya:7.80
yasyaite'sthacatvarimsat-samskarah: 14.74
yasyasti bhaktir-bhagavaty-akincana:13.157
yasyatma-buddhih kunape tridhatuke: 17.101
yasyavaya-vasamsthanaih kalpito loka-vistarah:7.82
yasyam vai sruyamanayam krsne parama-puruse 2.5
yasyamsamsah srila garbhodasayi: 5.5
yasyamsamsamsa-bhagena visvot-pattilayodayah:7.41
yasyamsamsamsah paratmakhilanam: 5.6
yat karosi yad-asnasi yaj-juhosi dadasi yat:13.2
yat tirtha buddhih salile na karhicij-:17.101
yat-pada-savabhirucis-tapasvina:13.42
yata dekha vaisnvera vyavahara-dukhah 3.49
yatasamam gatarasam puti paryusitanca ca:13.119
yatha kancanatam yati kamsyam rasa: 14.65
yatha kasthamayo hasti yatha carma-mayo: 14.79
yatha mahanti bhutani bhutesuccavacesvanu:11.3
yatha nanahasavalenajamilo duracaro'pi 17.66
yatha prakasyatvektah krtsnam lokam imam :10.11
yatha radha priya visnos-tasyah kundam priyam : 3.71
yatha samudre bahavas-taranga statha vayam:10.22
yatha taror-mula-niscanena trpyanti tat-skandha:13.47
yatha taror-mula-nisecanena trptyanti tat skandha:7.45
yatha yatha gaura-padaravinde 3.75
yathagneh ksudra visphulinga vyuccarantyevam:10.6
yatra yena yato yasya yasmai yad yad yatha yada:11.4
yatraital-laksyate sarpa vrttam sa brahmanah: 14.44

yavat padon, tavat pana tanva-darasana 2.30

yaviyasamekasitirjayaneyah pituradesakara: 14.57
yaya sammohito jiva atmanam trigunatmakam:10.19
yah pravrajya grhat purvam trivargavapana ta: 15.46
yah sarvesu bhutesu tisthan sarvabhyo:10.34
yah svakat parato veha jatanirveda atmavan: 15.27
yah sambhutam api tatha samupaiti karyat:7.90
yam brahma varunendra-rudra-marutah-stunvanti:7.39
ye go-gardabhadaya iva visayesvevendriyani: 17.77
ye kale dvibhuja, namavaibhava prakasa:7.55
ye mam bhajanti danpatye tapasa vratacaryaya: 15.20
ye sutra-karta, se yadi karaye vyakhyana 2.10
ye te kule vaisnavera janma kene naya:13.126
ye tu sampattimanto grhasthastesam13.49
ye tvenevam vido'santah stabdhah :13.120
ye va mayise krta sauhrdartha 3.28
ye vaisnva-sthane aparadha haya yara: 17.85
ye'nye'ravindaksa vimukta-maninas:12.30
ye'py anya-devata-bhakta yajante :12.25
yeba bhattacarya, cakravarti, misra saba:13.128
yei krsna-tattva-vetta, sei guru haya 1.19
yei mudha kahe"jiva" "isvara" haya sama:10.41
yei sutre yei rk visaya vacana 2.9
yena janmasatiah purvam vasudevah sanarcitah: 17.21
yena rupa matsya-kurma-adi avatara 2.19
yesam sa esa bhagavan dayayed-anantah:13.143
yo vakti nyaya rahitam 1.51
yo yasya mamsam-asnati sa tan mamsada ucyate:13.121
yo'nadhitya dvijo vedam anyatra kurute sramam: 14.80
yo'ntar bahis tanu-bhrtam asubham vidhunvann 1.35
yogastrayo maya prokta nrnam seyo vidhitsaya:12.3
yogasya tapasas caiva nyasasya :12.51
yoginam api sarvesam mad-gatenantaratmana:12.47
yoginam nrpa nirnitam harer-namanukirtanam: 17.42
yuga-dharma nama-prema kaila paracara: 4.33
yuga-dharma-pravartana nahe tan'ra kama: 4.29
yugavatara, ara saktyavesavatara:7.67
yugayitam nimesena caksusa pravrsayitam: 18.20
yuktah syat sarva-samskarair-dvijastu: 14.82
yunjananamabhaktanam pranayam12.41